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****************Prepared under the supervision of the National Spiritual Assembly of the Bahá'ís of the United States and Canada with the approval of Shoghi Effendi
Volume VIICopyright, 1939, by National Spiritual Assembly of the Bahá'ís of the United States and Canada.
Reprinted 1980N 0 T F: The spelling of the Oriental words and proper names used in this issue of THE BAHÁ'Í WORLD is according to the system of transliteration established at one of the
International Oriental Congresses.Guardian of the Bahá'í Faith this work is dedicated in the hope that it will assist his efforts to promote that spiritual unity underlying and anticipating the ttMost Great Peace"
BAHÁ'U'LLÁHThe Bahá'í House of Worship, Wilmette, Illinois, showing exterior decoration of the gallery section, completed in 1937 and 1938.
Page 8I. Aims and Purposes of the Bahá'í Faith 3 IL.Survey of Current Bahá'í Activities in the East and West 15
IlL Excerpts from Bahá'í Sacred Writings 169
IV.Commemoration of the Twenty-Fifth Anniversary of 'Abdu'l-Bahá'í Visit to America 213
PART TWOI. The World Order of Bahá'u'lláh 225
1. Presentday Administration of the Bahá'í Faith 225
Introductory Statement 225Excerpts from the Will and Testament of 'Abdu'l-Bahá 253 Excerpts from the Letters of Shoghi Effendi 262 Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of the United States and Canada 309 Declaration of Trust and ByLaws of the National Spiritual Assembly y of the Bahá'ís of the United States and Canada 310 Declaration of Trust and ByLaws of the National Spiritual Assembly y of the Bahá'ís of Ir4n 325 Declaration of Trust and ByLaws of the National Spiritual Assembly y of the Bahá'ís of Germany and Austria 332 Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of India and Burma 340 Declaration of Trust and ByLaws of the National Spiritual Assembly y of the Bahá'ís of 'Idq 341 Declaration of Trust of the National Spiritual Assembly of the
Baha of Egypt 348Facsimile of Document related to the Incorporation of the National Spiritual Assembly of the Bahá'ís of Egypt 350 Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Australia and New Zealand 354 ByLaws of the Spiritual Assembly of the Bahá'ís of New York, N. Y., U. S. A 356 Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of New York, N. Y., U. S. A 360 Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Kenosha, Wisconsin, U. S. A 365 Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Racine, Wisconsin, U. S. A 373 Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Detroit, Michigan, U. S. A 380 Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Los Angeles, California, U. S. A 383 ix
Page 10Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Milwaukee, Wisconsin, U. S. A 398 Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Cleveland, Ohio, U. S. A 404 Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Minneapolis, Minn., U. S. A 405 Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Bombay, India 410 Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Poona, India 411 Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Adelaide, Australia 412
Trade Mark Certificate obtained from the United States Government
ment covering the "World Order Magazine 413 Bahá'í Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Bahá'ís of ir&n 415 Bahá'í Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Bahá'ís of Egypt 416 Bahá'í Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Bahá'ís of '1r6.q 417 Certificate of Marriage issued by the Palestine Government and delivered vered to the Spiritual Assembly of the Bahá'ís of Haifa for official registration 418 Baha Divorce Certificate adopted and enforced by the National Spiritual Assembly of the Bahá'ís of I r~n 419 Bahá'í Divorce Certificate adopted and enforced by the National Spiritual Assembly of the Bahá'ís of Egypt 420 Translation of the Record of 'Abdu'l-Bahá'í voice 421 Map of Bahá'í holdings showing extension of properties surrounding and dedicated to the shrine of the Báb on Mt. Carmel 422 2.The Institution of the Mashriqu'l-Adhkar 423
Foreword 423The Spiritual Significance of the Mashriqu'l-Adhkar 424
Progress of Temple Ornamentation 429Interesting Experiences with Temple Visitors 432
References to Bahá'í House of Worship in U. S. Steel News 444
When Bahá'ís Build a Temple 445Bahá'í Feasts, Anniversaries and Days of Fasting 447
Bahá'í Holy Days on which Work should be Suspended 448
Additional Material Gleaned from Nabil's Narrative (Volume II)
regarding the Baha Calendar 448 Historical Data Gleaned from Nabil's Narrative (Volume II) regarding garding Bahá'u'lláh 451
4.Youth Activities Throughout the Bahá'í World 456
The World Activities of Bahá'í Youth, 1936 to 1938 456 Excerpts from CCBah4~i Youth," 1937 to 1938 477
II. References to the Bahá'í Faith 498
1. Dowager Queen Marie of Rumania 4982. Prof. E. G. Browne, M.A., M.B., Cambridge University 501 3. Dr. J. Estlin Carpenter, D.Lirt., Manchester College, Oxford 503
Page 114. Rev. T. K. Cheyne, D.Litt., D.D., Oxford University, Fellow of the
British Academy 5045. Prof. Arminius Vambdry, Hungarian Academy of Pesth 504
6. Harry Charles Lukach 5058. Prof. Jowctt, Oxford University 506 9. Alfred W. Martin, Society for Ethical Culture, New York ~O6 10. Prof. James Darmesteter, tcole des Hautes ttudes, Paris 507
11. Charles Baudouin 507
12. Dr. Henry H. Jessup, D.D 509 13. Right Hon. The Earl Curzon of Kedleston 510 14. Sir Francis Younghusband, K.C.S.I., K.C.I.E 511 15. "The Christian Commonwealth," Anonymous 512 16. Rev. J. Tyssul Davis, B.A 512 17.Herbert Putnam, Congressional Library, Washington, D. C 513
18. Leo Tolstoy 514
19. Dr. Edmund Privat, University of Geneva 515 20. Dr. Auguste Ford, University of Zurich 516
21. General Renato Piola Caselli 516
22. Rev. Frederick W. Oakes 516 23. Renwick J. G. Millar, Editor of ccJohn O'Groat Journal," Wick, Scotland land 517 24. Charles H. Prisk 518 25. Prof. Han Prasad Shastri, D.Litt 518
26. Shri Purohit Swami 518
27. Prof. Herbert A. Miller, Bryn Mawr College 518 28. Viscount Samuel, G.C.B., M.P 519 29. Rev. K. T. Chung 520 30. Prof. Dimitry Kazaroy, University of Sofia 520 31. Rev. Griffith J. Sparham 521
32. Ernest Renan 521
33. The Hon. Lilian Helen Montague, J.P., D.H.L 522 34. Prof. Norman Bentwich, Hebrew University, Jerusalem 523 35. tmile Schreiber, Publicist 523 36. Dr. Rokuichiro Masujima, Doyen of Jurisprudence of Japan 525
37. Miss Helen Keller 526
38. Sir Flinders Petrie, Archaeologist 526
39. President Masaryk of Czechoslovakia 526
40. Archduchess Anton of Austria 526
41. Dr. Flerbert Adams Gibbons 526 42. H.R.H. Princess Olga of Jugoslavia 526
43. Eugen Relgis 527
44. Arthur Henderson 527
45. Prof. Dr. V. Lesny 527
46.Princess Marie Antoinette de Brogue Aussenac 528
47.President David Starr Jordan, Leland Stanford University 528 48. Prof. Bogdan Popovitch University of Belgrade, Jugoslavia 528
49. Ex-Governor William Suizer of New York 528
50. Luther Burbank 528
51. Prof. Yone Noguchi 528 52. Prof. Raymond Frank Piper 528
53. Angela Morgan 529
Page 1255. Prof. Dr. Jan Rypka, Charles University, Praha, Czechoslovakia 529 56. A. L. M. Nicolas 529
57. President Eduard Bene~ of Czechoslovakia530HI. In Memoriam 531
1. Alfred E. Lunt 531 2. Dr. Zia BagdAdi 535 3. Mrs. Laurie C. Wilhelm 539 4. Mrs. Mary Hanford Ford 541 5. Elmore E. Duckett 543 6. Colonel Dr. I. Pinizbakht 545
7. Mirza Mubammad K~zim-P& 5478. Dr. Y. S. Tsao 548 9. Dr. Muhammad Bashir 549
10. Miss Malakar Niishiigati 550I. Bahá'í Directory, 19371938 555
1. Bahá'í National Spiritual Assemblies 555
2.Bah&i Local Spiritual Assemblies and Groups Alphabetically listed according ing to Nations 556
Abyssinia 556559 559 559 559 559 559 559 559 559 559 559 560 560 560 560 560 561 565 571 575 576 577 578 �78 578 581 581 581 583 585 585 588 589 590 591 591 591 593 593 593 593 593 594 594 597 597 597 598 598 598 CONTENTS xl"
New Zealand3. Officers and Committees of the National Spiritual Assembly of the Bahá'ís of the United States and Canada 4. Local Bahá'í Spiritual Assemblies, Groups and Isolated Believers in the
United States and CanadaAddresses of Centers of Bahá'í Administrative Divisions in Iran
Alphabetical List of Bahá'u'lláh's BestKnown Writings
List of the Bib's BestKnown WorksPublications in Publications in Publications in Publications in Publications in Publications in Publications in Publications in Publications in
Publications in Serbian25. Bahá'í Literature in Braille (for the Blind) 602
26. Baha Periodicals 60327. References to the Bahá'í Faith in Books and Pamphlets by non-BaM'i
Authors 60428. References to the Bahá'í Faith in Magazines by nonBahá'í Writers. 611 29. References to the Bahá'í Faith by BabS'is in nonBahá'í Publications.. 613 III. Transliteration of Oriental Words frequently used in Bahá'í Literature with Guide to Transliteration and Pronunciation of IrThian Alphabet and Notes on the Pronunciation of I r~nian Words 614
IV.Definitions of Oriental Terms used in Bahá'í Literature 618
PART FOUR1. The Seven Valleys by Bahá'u'lláh; A Meditation, by G. Townshend 623 2. The World of Heart and Spirit, by Horace Holley 626 3. A Session at the World Congress of Faiths, by Helen Bishop 634 4. Importance de 1'Id6e Spirituelle dans La Vie Actuelle, by Lucienne
Migette 6465. Racial Amity in America, by Louis G. Gregory 652 6. Aus dem Leben des BTh, by Erna Schmidt 667 7. Dawn over Mount Hira, by Mar4iyyih Nabil Carpenter 676 8. The Bahá'í Faith and Eastern Scholars, by Martha L. Root 682 9. The Unity of Nations, by Stanwood Cobb 693 10. Changing Race Relations, by Maxwell Miller698 11. Baha'i, from "La Sagesse de 1'Orient," by Dr. Edmund Privat 701 12. Sources of Community Life, by Marion Holley 703 13. A Brief Account of Thomas Breakwell, by May Maxwell 707
Page 1514. Unity of Races, by Genevieve L. Coy 712 15. Mankind the Prodigal, by Alfred E. Lunt 716 16. The Fulfillment of Religion, by Bertha Hyde Kirkpatrick 721 17. A World Community, by George 0. Latimer 725 18. The Call to Germany, by Alma Knobloch 732 19. The Manifestation, by Albert P. Entzminger746 20. Hear, 0 Israel, by Dorothy K. Baker 754 21. The Rosary, by Nellie S. French 757 22. Marriage in the Bahá'í Faith, by Rosemary Sala 761 23. Learning to Live Together, by Martha L. Root 767 24. Bahá'í Radio Program, delivered over Station "WHN" New York 769 25. The Bust of 'Abdu'l-Bahá, by Mrs. Stannard786 26. African Experience, by Loulie A. Mathews788 27. The NonPolitical Nature of the Bahá'í Cause, by Emily M. Axford 793 28. Teaching the Cause of Bahá'u'lláh in Distant Lands, by Nellie S.
French 79729. Two Letters of Mrs. Phoebe Apperson Hearst from "Persia by a Per sian 801 30. A Tribute from Iceland, by H6lmfridur Arnad6ttir 803
II. Song Offerings 804
III. Echoes from the Spheres 813 IV. Map of the United States and Canada Showing Bahá'í Centers.... Inside back cover
Page 16The Master, 'Abdu'l-Bahá, taken with American and IrAnian Friends 8 'Abdu'l-Bahá during the last year of His life, Haifa, 1921 10 'Abdu'l-Bahá at Leland Stanford University, October 8, 1912 20 The bridge in BaghdAd across which Bahá'u'lláh passed on his way to the garden of
Ridvan 20An early view of the resting-place of Bahá'u'lláh at Baha, 'Akka 25 Latest photograph of the Shrine of the Bib on Mt. Carmel, Haif a, showing the new additions to both the upper and lowermost terraces, taken from the Ger � man Colony 31 The Shrine of the BTh at twilight when the terraces and fa~ade are illuminated, as seen from the German Colony, Haifa 37 Exterior views of the reconstructed House of Bahá'u'lláh's father, in TAkur,
Mizindar4n, IrAn 44Interior views of the reconstructed House of Bahá'u'lláh's father, in T~kur, 1 Mn 50 Sarah J. Farmer, Founder of Green Acre 52
Entrance to Green Acre 57
Bahá'í Hall, Green Acre 60
Interior, Bahá'í Hall, Green Acre 60
Bahá'í Youth, Green Acre 60
Mr. and Mrs. John Bosch, donors of Geyserville School land and original buildings 62 Dedication of Baha Hall, Geyserville Summer School, July, 1936 65 Dedication of Dormitory, Geyserville School, July, 1937 67
The Dormitory, Geyserville Summer School 68
Upper floor, Dormitory, Geyserville Summer School70 Site (marked x) showing spot where Badi', bearer of Bahá'u'lláh's tablet to the Sh4h of IrAn, was martyred 132 Laborers at work on restoration of the House of Bahá'u'lláh's father, in TAkur, M&zindarin, IrAn 132 Haziratu'1-Quds of the Bahá'ís of Tilirin, now in course of construction 134 Entrance to the Bib's House in Shir~z 138 The shop owned by HAji Mirza Siyyid 'Au, the maternal uncle of the Bib, in
Shiniz 138Entrance to the Bath attended by the Bib in the vicinity of His house in Shir4z 13 8 The tent which was pitched in the garden of Mazra'ih, near 'Akka, for Bahá'u'lláh 147 Interior of room in H~iji Mirza J~ni's house where the BTh stayed while in KAshin
Inn 170Interior of Vahid's room in the fortress of Kh4jih in Nayriz, I 170 The tomb of Manfichihr Kh&n, the Mu'tamidu'd-Dawlih, who befriended the Bib during His sojourn in I~f4hin, Inn 172 Mural on the wall of Maniichihr KhAn's tomb, IrAn172 Badi', the bearer of Bahá'u'lláh's Tablet to the ShTh of I din, shown in chains before his martyrdom. (Note the brasier in which irons were heated and applied to his flesh) 188 Two early believers of Tihr~n about to be bastinadoed 188 The grave of the author of CCNbi1~ Narrative," 'Akka, Palestine 192 Penmanship of the father of Bahá'u'lláh, Mirza Buzurg 214 'Abdu'l-Bahá at Green Acre, in August, 1912, with a group of Baha'is, facing p 219 Mural paintings on the walls of the Mansion at Bahá'í where Bahá'u'lláh spent the last years of His life 230 Mural paintings on the walls of the Mansion at Baha where Bahá'u'lláh spent the last years of His life 231 A small copy of the original painting of 'Akka made by the father of Miss Mary Fenn of San Diego, California, U. S. A., during his sojourn in Palestine in 1875 241 The Central Hall of the Mansion at Baha, 'Akka, seen at night 243 xvii
Page 18The Mansion of Bahá'u'lláh at Babji. Left: the fountain on the balcony overlooking ing the plains of 'Akka. Right: curtain over the door of Bahá'u'lláh's room in which He held the historic interview with Professor E. G. Browne of
Cambridge University 251The Central Hall of the Mansion at Baha where Bahá'u'lláh spent the last years of His life 254 Documents of historical interest displayed in the Central Hall of the Mansion at
Baha, 'Akka 254The Shrine of the Bib, surrounded by gardens, on Mt. Carmel, and a general view of Haifa and the port. In the foreground of the hills can be seen the plain of Esdraclon of Biblical mention 261 The new garden and entrance to the BTh's Shrine, looking westward 272 New garden and entrance to the Bib's Shrine, looking eastward towards the
Iranian Pilgrim House 272Gathered together under the Big Tree at Geyserville, California, at the Nineteen Day Feast, July, 1936 281 Corner of the new extension of the terrace facing the Bib's Shrine 286 A view of the new entrance to the Rib's Shrine on Mt. Carmel, showing extension of the terrace facing the Shrine 286 A view of one of the garden walks behind the Shrine of the Báb on Mt. Carmel, Haifa 290 The entrance to the Green Acre Bahá'í Summer School, Eliot, Maine, U. S. A., showing the new sign erected in July, 1936 295 The spot in the garden of Ri4v6n, near 'Akka, where Bahá'u'lláh used to sit under the mulberry tree. The gardener, 'Abdu'1-Qasim is shown 299 The 1937 session of the English Bahá'í Summer School held at Matlock Bath,
Derbyshire, England 304Bahá'ís of Sydney, Australia, welcome a traveling friend from America, Mrs. Nellie French, seated between "Father and Mother Dunn," the pioneers of the Cause in the Southern Hemisphere 304 Interior view of ttBolton Place," the home of a Bahá'í family at Yerrinbool, which has been dedicated as the first Bahá'í summer school of Australia and New
Zealand 324Friends gathered on the opening day of the Yerrinbool Bahá'í Summer School on
May 2, 1937 324General view of the resting place of Bahá'í Kh4num the Greatest Holy Leaf, around which will be established the international Institutions of the Bahá'í Faith at its world center 331 First Yerrinbool Bahá'í Summer School, January 8 to 23, 1938 355
Minneapolis Bahá'í Community, 1938 408
Map of Bahá'í holdings showing extension of properties surrounding and dedicated to the Shrine of the BTh on Mt. Carmel 422 Aerial view of the port and city of Haifa. The arrow points to the shrine of the BTh amidst its surrounding gardens. All the property, roughly indicated within the white dots, is permanent open space, dedicated to the Shrine 426 Aerial view of the Bahá'í Temple at Wilmette, Illinois, U. S. A 428
Sculptors at Work on Original Model 431
Finished Units for Gallery Section 431
Design in Unit for Gallery Section 431
Finished Units Awaiting Shipment to the Temple 435
Plaster Model, Base Section of Pylon 435
Finished Unit, Section of Window Head 435
Carving an Original Model 435
Sculptor at Work 439
The Architect's Beautiful Vision 439
Models of the Bahá'í Temple Being Constructed at Wilmette, Illinois, U. S. A. Above, one of the new plaster models carved and cast in the studio of John J. Early, the contrdctor for the outside ornamentation of the Temple itself.
Below, an old model entirely made by hand of cardboard and wood 441
Page 19Followers of the Bahá'í Faith from all parts and sections of the world are cooperating ting in the building of a House of Worship, unique in design and appearance, nce, at Wilmette, a short distance north of Chicago. Pictured above is the dome of this beautiful structure, partially completed, and open daily to visitors A close up of the lace-like design and scroll work on the dome of the Bahá'í House of Worship is given in the picture below 445 A view of the interior of the dome of the Bahá'í House of Worship is shown below, giving some idea of the bracing necessary in the construction work 445 Bahá'í Youth Conference of Lima, Ohio, U. S. A., March 22, 1938 450 Bahá'í Youth Committee of BaghdAd, 'Iraq, 19361937 455 Bahá'í Youth Conference of Poona, India, March 22, 1938 455 The Bahá'í Temple at Wilmette, Illinois, U. S. A., viewed from Lake Michigan 457
Louhelen Bahá'í Summer School Youth Session, 1937460
Members and delegates of the International Youth group which held a session in Green Acre, Eliot, Maine, U. S. A., in order of meet with the Bahá'ís while on their tour of America during 1936 466 Interior of the new Bahá'í Hall recently erected on the property of the Geyserville Bahá'í Summer School in California, U. S. A 468 Bahá'í Summer School for the Central States, Louhelen Ranch at Davison, Michigan, gan, U. S. A 471 The Green Acre Inn, open to all those attending the Summer School as well as to the public 471 The Bahá'í Hall in Green Acre, a recent addition to the properties of the oldest Bahá'í Summer School in America, open annually at Eliot, Maine, U. S. A 471
Members of the Young Women's Bahá'í Group of Tilirin, Iran 475
Members of the Young Men's Bahá'í Group of TihrTh, ir4n 475 'tRockwood," a Bahá'í Home in Booleroo Centre, South Australia 479 Two Bahá'í youth, the daughters of Mr. David Brooks of CtRockwood~~ Booleroo
CentreBahá'í Youth Group of the University of Illinois. From the University Annual, the ILLIo, 1937. This is the first Bahá'í Youth Group in America to be organized as an official University activity484 The Bahá'í Youth Group of Poona, India, at the Naw-Riiz feast, March 21, 1938, year 95 of the Bahá'í era 487 Youth Conference at London, England, March 27, 1936 491 Speakers at the Bahá'í Youth Symposium and Bahá'í friends, March 22, 1936, at Los Angeles, California, U. S. A 491 First Bahá'í Youth Group of Lyons, France. Photographed in the garden of Mr. Yazdi, Lyons, France, June 14, 1936 502
National Bahá'í Youth Committee of the United States and Canada, Louhelen
Summer School, Davison, Michigan, U. S. A., June, 1937 508 Mr. Hyde Dunn, the pioneer teacher of Australia and New Zealand, laying the cornerstone of the first Bahá'í Summer School in the Southern Hemisphere, at Yerrinbool, New South Wales, on October 11, 1936 514 Friends present at the laying of the cornerstone of the first Bahá'í Summer School in Australia 517
Alfred E. Lunt 532
Dr. Zia M. Bagd4di 536 Friends assembled on Mashriqu'1 � Adhk~r grounds, Chicago, March 21, 1921. Dr. Zia M. Bagd~idi digging first shovelful of earth 538 Mrs. Laurie C. Wilhelm 540
Mrs. Mary Hanford Ford 541
Elmore Eugene Duckett 543
Mirza Muhammad K~zim-Pur 548
Dr. Mubammad Bashir of Alexandria, Egypt 549
Miss Malakat N&hAg~ti of Port Said, Egypt 550
First stage in the construction of the Haziratu'1-Quds of Baghd~id, 'Jr~q 560
Page 20The Bahá'ís of Daidanaw, Kalazoo, 'Abdu'l-Bahá'í Village," in Burma 566 Miss Leonora Holsapple (upper left), the pioneer teacher of the Faith in Brazil, and Mrs. Nellie French, on the occasion of the latter's visit to South America, March, 1937. The children belonged to Miss Holsapple's class for the underprivileged eged The first group of pilgrims arriving by air to I din via Bagbd&d in the spring of 1938. Taken at the Haifa Aerodrome with members of the Bahá'í Community.
ity. The trip from Tihrin to 'Akka which took four months in the days of Bahá'u'lláh is now accomplished in seven hours' flying time 584 A view of the world's southernmost city, Magallanes, Chile, where Bahá'í literature ture has been recently distributed for the first time 592 Bahá'í Press Book for the year 19361937, United States and Canada, compiled by the Publicity Committee 592 The Shayldiiu'1-IslArn of Tiflis, Caucasus, in reply to whose attacks on the Cause Mirza Abu'1-Fadl addressed his wellknown book entitled ttFar&'id" 600 Book exhibit of the sacred scriptures of the world, held under the auspices of the New York Bahá'í Assembly and accompanied by a lecture on "The Glory and Power of God's Revelation through the Ages," December, 1936 607 Twenty-ninth Annual Convention of the Bahá'ís of the United States and Canada,
May 1, 1937 627Previous method of treatment of prisoners in frdn. The figure fourth from the left marked X was a wellknown Bahá'í teacher633 Group of early Believers of Chicago, Illinois, U. S. A., taken about the year 1900 647 The grave of Thornton Chase, the first American Believer 653 Bahá'í celebration of Nawruz, inaugurating the 93rd Year of the Bahá'í Era, Los Angeles, California, U. S. A., March 21, 1936 669 Naw-Riiz Feast held jointly by the communities of Oakland and Berkeley, California, nia, U. S. A., March 21, 1937 678 Members of the Unity of the East and West Committee of Tibrin, idn, 1937 684 Ninth Annual Meeting of the Bahá'ís of the Northeastern States, at Forest Park, Springfield, Mass., June 21, 1936 695 Presentation of the ccSeven Valleys" of Bahá'u'lláh. Dramatized by Madame Barry Orlova and Mrs. Basil Hall, in the garden of Mrs. Edith Simonds, Sowberry Court on Thames, England, where the Bahá'í Theatre Group has its Summer
Theatre 699A Captain of the Salvation Army, who has recently embraced the Bahá'í Faith.
Taken with one of her former Lieutenants in the Shetland Islands 708 An early Group of the Bahá'ís of America. Reading from left to right: Katherine K. True, Mrs. Gorman, Mr. True, Mrs. Corinne True, Mr. Harlan F. Ober, Mrs. Cecelia Harrison, Miss Davies, Mrs. Eardley, Mr. Charles Sprague, Mr. Carl Scheffler, Mr. Woodworth, Mr. Percy Woodcock1 Mine. Aurelia Bethien, Mr. Brush, Mrs. Brush, Mr. Thornton Chase 708 The Bahá'ís of Poona, India, at the Nawruz Feast, March 21, 1938 718 The Third Annual Cofrvention of the Bahá'ís of 1r6.n, year 93 of the Bahá'í era 727 The members of the Committee for the training of Baha children, in Tilirin, I r~n 749 An early group of the Bahá'ís of Ir4n 759 Nucleus of a new center of the Faith in Egypt, the Bahá'ís of Tanta 766 Bahá'ís of the village of Hisar, tr~n 766 A group of the Baha school Children of Tihr~n, fr6n 771 The sculptor, Nicolas Sokolnitsky, at work on a bust of 'Abdu'l-Bahá in his Paris studio 787 Mr. and Mrs. Roscoe Mathews (Photograph of welcome card presented at the
Gateway to South Africa) 790Bahá'ís of New York in observation of the Day of the Covenant, November 26, 1937 795 Mrs. Phoebe A. Hearst 800 Miss H6lmfridur Arnad6ttir, educator and author of Reykjavik, Iceland 803
Page 21ID URING the past ten years the Bahá'í community of East and West has learned to anticipate each successive volume of THE BAHÁ'Í WORLD (the first number was entitled tcBah4~i Year Book") as the best means by which the individual believer may keep abreast of the steady development of the Faith throughout the world. This work, in its illustrations as well as in its text, has recorded as completely as possible the progress of current Bahá'í events and activities over an area now embracing forty countries. In addition, each volume has presented those cthistorical facts and fundamental principles that constitute the distinguishing features of the Message of Bahá'u'lláh to this age."
The existence of so many evidences of a newly revealed Faith and Gospel for a humanity arrived at a turning point in its spiritual and social evolution has likewise a profound significance for the non-Bahá'í stud5nt and scholar who desires to investigate the world religion founded by the BTh and Bahá'u'lláh. For in these pages the reader encounters both the revealed Word in its spiritual power, and the response which that utterance has evoked during the first ninety years of the Bahá'í era. He will find what is unparalleled in religious history � the unbroken continuity of a divine Faith from the Manifestation onward through three generations of human experience, and will be able to apprehend what impregnable foundations the Báb4'i World Order rests upon in the life and teachings of the B~b and Bahá'u'lláh, the life and interpretation of 'Abdu'1-.
Bah~, and (since the year 1921) in the development of an administrative order under the direction of the Guardian of the Faith, Shoghi Effendi.
It is the avowed faith of Bahá'ís that this Revelation has established upon earth the spiritual impulse and the definite principles necessary for social regeneration and the attainment of one true religion and social order throughout the world. In THE BAHÁ'Í WORLD, therefore, those who seek a higher will and wisdom than man possesses may learn how, amid the trials and tribulations of a decadent society, a new age has begun to emerge from the world of the spirit to the realm of human action and belief.
xxiHorace Holley, Chairman, 119 Waverly Place, New York City.
Mrs. Stuart W. French, Secretary, 390 Grove St., Pasadena, California.
Mrs. Elsa Russell Blakeley, Bloomfield Hills, Michigan.
Miss Agnes Alexander, c/o Bahá'í Center, 13 0 Evergreen Place, West Englewood, N.J. Mrs. Ruth Brandt, 9313 Olympic Blvd., Beverly Hills, California.
Mrs. Mar4liyyih Nabil Carpenter, 42 Edgemont Place, Teaneck, New Jersey.
Mrs. Marjory Morten, do Fifth Avenue Bank, New York, N. Y. Miss Marion Holley, do National Teaching Corn., 640-46th Ave., San Francisco,
California.Mrs. Victoria Bedikian, Photograph Editor, Box 179, Montclair, New Jersey.
GERMANY �Dr. Hermann Grossmann, 37 G6ringstrasse, Neckargemlind, Heidelberg, Germany.
SWITZERLAND �Mrs. Anna Lynch, 19 a Ave. de Champel, Geneva, Switzerland.
FRANCE �Miss Adelaide Sharp, Pahiavi St. Kucheh Bageroff, Tihrin, ldn.
INDIA AND BURMA �Prof. Pritam Singli, 9 Langley Road, Lahore, India.
EGYPT �Muhammad Mustaf4, Baha Bureau, P.O. Box 13, Daher, Cairo, Egypt.
AUSTRALIA AND NEW ZEALAND �Miss Hilda Brooks, P.O. Box 447 D, G.P.O., Adelaide, South Australia.
'IRAQ � Jamil BaslidAdi, P.O. Box 5, Baglid~d.Miss Agnes Alexander, do Bahá'í Center, 130 Evergreen Place, West Englewood, N.J.
INTERNATIONAL �Miss Martha Root, do Roy C. Wilhelm, 104 Wall St., New York, N. Y. xxiii
Page 24"The Tabernacle of Unity has been raised; regard ye not one another as strangers.
Of one tree are yet all the fruit and of one bough the leaves. The world is but one country and mankind its citizens." � BAHÁ'Í U LLAH.
UPON the spiritual foundation established by Bahá'u'lláh during the forty year period of His Mission (18531892), there stands today an independent religion represented by nearly eight hundred local communities of believers.
These communities geographically are spread throughout all five continents. In point of race, class, nationality and religious origin, the followers of Bahá'u'lláh exemplify wdll-.nigh the whole diversity of the modern world. They may be characterized as a true cross-section of humanity, a microcosm which, for all its relative littleness, carries within it individual men and women typifying the macrocosm of mankind.
None of the historic causes of association served to create this worldwide spiritual community.
Neither a common language, a common blood, a common civil government, a common tradition nor a mutual grievance acted upon Bahá'ís to suppiy a fixed center of interest or a goal of material advantage. On the contrary, membership in the Bahá'í community in the land of its birth even to this day has been a severe disability, and outside of I r~n the motive animating believers has been in direct opposition to the most inveterate prejudices of their environment. The Cause of Bahá'u'lláh has moved forward without the reinforcement of wealth, social prestige or other means of public influence.
Every local Bahá'í community exists by the voluntary association of individuals who consciously overcome the fundamental sanctions evolved throughout the centuries to justify the separations and antagonisms of human society. In America, this association means that white believers accept the spiritual equality of their Negro fellows. In Europe, it means the reconciliation of Protestant and Catholic upon the basis of a new and larger faith. In the Orient, Christian, Jewish and Muhammadan believers must stand apart from the rigid exclusiveness into which each was born.
The central fact to be noted concerning the nature of the Bahá'í raith is that it contains a power, fulfilled in the realm of conscience, which can reverse the principle mo-inentum of modern civilization � the drive toward division and strife � and initiate its own momentum moving steadily in the direction of unity and accord.
It is in this power, and not in any criterion upheld by the world, that the Faith of Bahá'u'lláh has special significance.
The forms of traditional opposition vested in nationality, race, class and creed are not the oniy social chasms which the Faith has bridged. There are even more implacable, if less visible differences between types and temperaments, such as flow inevitably from the contact of rational and emotional individuals, of active and passive dispositions, undermining capacity for cooperation in every organized society, which attain mutual 3
Page 4understanding and harmony in the Bahá'í community.
For personal congeniality, the selective principle elsewhere continually operative within the field of voluntary action, is an instinct which Bahá'ís must sacrifice to serve the principle of the oneness of mankind.
A Baha community, therefore, is a constant and active spiritual victory, an overcoming of tensions which elsewhere come to the point of strife.
No mere passive creed nor philosophic gospel which need never be put to the test in daily life has produced this world fellowship devoted to the teachings of Bahá'u'lláh.
The basis of self-sacrifice on which the Bahá'í community stands has created a religious society in which all human relations are transformed from social to spiritual problems.
This fact is the door through which one must pass to arrive at insight of what the Faith of Bahá'u'lláh means to this age.
The social problems of the age are predominantly political and economic.
They are problems because human society is divided into nations each of which claims to be an end and a law unto itself and into classes each of which has raised an economic theory to the level of a sovereign and exclusive principle.
Nationality has become a condition which overrides the fundamental humanity of all the peoples concerned, asserting the superiority of political considerations over ethical and moral needs. Similarly, economic groups uphold and promote social systems without regard to the quality of human relationships experienced in terms of religion.
Tension and oppositions between the different groups are organized for dominance and not for reconciliation. Each step toward more complete partisan organization increases the original tension and augments the separation of human beings; as the separation widens, the element of sympathy and fellowship on the human level is eventually denied.
In the Bahá'í community the same tensions and instinctive antagonisms exist, but the human separation has been made impossible.
The same capacity for exclusive doctrines is present, but no doctrine representing one personality or one group can secure a hearing. All believers alike are subject to one spiritually supreme sovereignty in the teachings of Bahá'u'lláh.
Disaffected individuals may withdraw. The community remains. For the Bahá'í teachings are in themselves principles of life and they assert the supreme value of humanity without doctrines which correspond to any particular environment or condition. Thus members of the Bahá'í community realize their tensions and oppositions as ethical or spiritual problems, to be faced and overcome in mutual consultation.
Their faith has convinced them that the "truth" or CCright~~ of any possible situation is not derived from partisan victory but from the needs of the community as an organic whole.
A BaLI community endures without disruption because oniy spiritual problems can be solved. When human relations are held to be political or social problems they are removed from the gealm in which rational will has responsibility and influence. The ultimate result of this degradation of human relationships is the frenzy of desperate strife � the outbreak of inhuman war.
2. THE RENEWAL OF FAITHerTheref ore the Lord of Mankind has caused His holy, divine Manifestations to come into the world. He has revealed His heavenly books in order to establish spiritual brotherhood, and through the power of the Holy Spirit has made it possible for perfect fraternity to be realized among mankind." � 'ABDU'L-BAHÁ.
In stating that the Cause assembled from the modern of Bahá'u'lláh is an independentlibrary of international religion, two essential factstruth, which might be are implied. duplicated from the same The first fact is that sources. Bahá'u'lláh created a the Bahá'í Cause historicallyreality in the world was not an offshoot of of the soul which never before any prior social principle existed and could not or community. The teach-ingsexist apart from Him.
of Bahá'u'lláh are no The second fact is that artificial synthesis the Faith of Baha'
Page 5u'lkh is a religion, standing in the line of true religions: Christianity, Muhammadanism, Judaism and other prophetic Faiths. Its existence, like that of early Christianity, marks the return of faith as a direct and perconal experience of the will of God. Because the divine will itself has been revealed in terms of human reality, the followers of Bahá'u'lláh are confident that their personal limitations can be transformed by an inflow of spiritual reinforcement from the higher world. It is for the privilege of access to the source of reality that they forego reliance upon the darkened self within and the unbelieving society without.
Th~ religious education of Bahá'ís revolutionizes their inherited attitude toward their own as well as other traditional religions.
To Baha'is, religion is the life and teachings of the prophet. By identifying religion with its founder, they exclude from its spiritual reality all those accretions of human definition, ceremony and ritualistic practice emanating from followers required from time to time to make compromise with an unbelieving world.
Furthermore, in limiting religion to the prophet they are able to perceive the oneness of God in the spiritual oneness of all the prophets.
The Bahá'í born into Christianity can wholeheartedly enter into fellowship with the Bahá'í born into Muhammadanism because both have come to understand that Christ and Muhammad reflected the light of the one God into the darkness of the world. If certain teachings of Christ differ from certain teachings of Moses or Muhammad, the Ba1i~'is know that all prophetic teachings are divided into two parts: one, consisting of the essential and unalterable principles of love, peace, unity and cooperation, renewed as divine commands in every cycle; the other, consisting of external practices (such as diet, marriage and similar ordinances) conforming to the requirements of one time and place.
This Bahá'í teaching leads to a profounder analysis of the process of history. The fob. lowers of Bahá'u'lláh derive mental integrity from the realization made so clear and vivid by 'Abdu'l-Bahá that true insight into history discloses the uninterrupted and irresistible working of a Providence not denied nor made vain by any measure of human ignorance and unfaith.
According to this insight, a cycle begins with the appearance of a prophet or manifestation of God, through whom the spirits of men are revivified and reborn. The rise of faith in God produces a religious community, whose power of enthusiasm and devotion releases the creative elements of a new and higher civilization.
This civilization comes to its fruitful autumn in culture and mental achievement, to give way eventually to a barren winter of atheism, when strife and discord bring the civilization to an end.
Under the burden of immorality, dishonor and cruelty marking this phase of the cycle, humanity lies helpless until the spiritual leader, the prophet, once more returns in the power of the Holy
Spirit.Such is the Bahá'í reading of the book of the past.
Its reading of the present interprets these world troubles, this general chaos and confusion, as the hour when the renewal of religion is no longer a racial experience, a rebirth of one limited area of human society, but the destined unification of humanity itself in one faith and one order. It is by the parable of the vineyard that Bahá'ís of the Christian 'West behold their tradition and their present spiritual reality at last inseparably joined, their faith and their social outlook identified, their reverence for the power of God merged with intelligible grasp of their material environment. A human society which has substituted creeds for religion and armies for truth, even as all ancient prophets foretold, must needs come to abandon its instruments of violence and undergo purification until conscious, humble faith can be reborn.
Page 6reThe best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee." � BAHÁ'U'LLÁH.
Faith alone, no matter how wholehearted and sincere, affords no basis on which the organic unity of a religious fellowship can endure. The faith of the early Christians was complete, but its degree of inner conviction when projected outward upon the field of action soon disclosed a fatal lack of social principle. Whether the outer expression of love implied a democratic or an aristocratic order, a communal or individualistic society, raised fundamental questions after the crucifixion of the prophet which none had authority to soive.
The Bahá'í teaching has this vital distinc-don, that it extends from the realm of conscience and faith to the realm of social action. It confirms the substance of faith not merely as source of individual development but as a definitely ordered relationship to the community. Those who inspect the Bahá'í Cause superficially may deny its claim to be a religion for the reason that it lacks most of the visible marks by which religions are recognized.
But in place of ritual or other formal worship it contains a social principle linking people to a community, the loyal observance of which makes spiritual faith coterminons with life itself. The Baha'is, having no professional clergy, forbidden ever to have a clergy, understand that religion, in this age, Consists in an "attitude toward God reflected in life." They are therefore conscious of no division between religious and secular actions.
The inherent nature of the community created by Bahá'u'lláh has great significance at this time, when the relative values of democracy, of constitutional monarchy, of aristocracy and of communism are everywhere in dispute.
Of the Bahá'í community it may be declared definitely that its character does not reflect the communal theory. The rights of the individual are fully safeguarded and the fundamental distinctions of personal endowment natural among all people are fully preserved. Individual rights, however, are interpreted in the light of the supreme law of brotherhood and not made a sanction for selfishness, oppression and indifference.
On the other band, the Bahá'í order is not a democracy in the sense that it proceeds from the complete sovereignty of the peo-pie, whose representatives are limited to carrying out tbe popular will. Sovereignty, in the Bahá'í community, is attributed to the divine prophet, and the elected representatives of the believers in their administrative function look to the teachings of Bahá'u'lláh for their guidance, having faith that the application of His universal principles is the source of order throughout the community.
Every Bahá'í administrative body feels itself a trustee, and in this capac-fry stands above the plane of dissension and is free of that pressure exerted by factional groups.
The local community on April 21 of each year elects by universal adult suffrage an administrative body of nine members called the Spiritual Assembly.
This body, with reference to all Bahá'í matters, has sole power of decision.
It represents the collective conscience of the community with respect to Baha activities. Its capacity and power are supreme within certain definite limitations.
The various local communities unite through delegates elected annually according to the principle of proportionate representation in the formation of a National Spiritual Assembly for their country or natural geographical area. This National Spiritual Assembly, likewise composed of nine members, administers all national Bahá'í affairs and may assume jurisdiction of any local matter f~1t to be of more than local importance. Spiritual Assemblies, local and national, combine an executive, a legislative and a judicial function, all within the limits set by the
Baha teachings. Theyhave no resemblance to religious bodies which can adopt articles of faith and regulate the processes of belief and worship.
They are primarily responsible for the maintenance of unity within the Bahá'í community and
Page 7for the release of its collective power in service to the Cause. Membership in the Bahá'í community is granted, on personal declaration of faith, to adults.
Nine National SpiritualAssemblies have come into existence since the passing of 'Abdu'l-Bahá in 1921.
Each National SpiritualAssembly will, in future, constitute an electoral body in the formation of an International Spiritual Assembly, a consummation which will perfect the administrative order of the Faith and create, for the first time in history, an international tribunal representing a worldwide community united in a single Faith.
Bahá'ís maintain their contact with the source of inspiration and knowledge in the sacred writings of the Faith by continuous prayer, study and discussion.
No believer can ever have a finished, static faith any more than he can arrive at the end of his capacity for being. The community has but one meeting ordained in the teachings � the general meeting held every nineteen days, on the first day of each month of nineteen days given in the new calendar established by the Bib.
This Nineteen Day Feastis conducted simply and informally under a program divided into three parts.
The first part consists in the reading of passages from writings of Bahá'u'lláh, the BTh and 'Abdu'l-Bahá � a devotional meeting. Next follows general discussion of Bahá'í activities � the business meeting of the local community. After the consultation, the community breaks bread together and enjoys fellowship.
The experience which Baha receive through participation in their spiritual world order is unique and cannot be paralleled in any other society. Their status of perfect equality as voting members of a constitutional body called upon to deal with matters which reflect, even though in miniature, the whole gamut of human problems and activities; their intense realization of kinship with believers representing so wide a diversity of races, classes and creeds; their assurance that this unity is based upon the highest spiritual sanction and contributes a necessary ethical quality to the world in this age � all these opportunities for deeper and broader experience confer a privilege that is felt to be the fulfillment of life.
4. THE SPIRIT OF THE NEW DAY!!Jf man is left in his natural state, he will become lower than the animal and continue to grow more ignorant and imperfect. The savage tribes of Central Africa are evidence of this. Left in their natural condition, they have sunk to the lowest depths and degrees of barbarism, dimly groping in a world of mental and moral obscurity. God has purposed ed that the darkness of the world of nature shall be dispelled and the imperfect attributes of the natal self be effaced in the effulgent reflection of the Sun of Truth."
� 'ABDU'L-BAHÁ.The complete text of the Bahá'í sacred writings has not yet been translated into English, but the present generation of believers have the supreme privilege of possessing the fundamental teachings of Bahá'u'lláh, together with the interpretation and lucid commentary of 'Abdu'l-Bahá, and more recently the exposition made by Shoghi Effendi of the teachings concerning the world order which Bahá'u'lláh came to establish. Of special significance to Bahá'ís of Europe and America is the fact that, unlike
Christianity, the Causeof Bahá'u'lláh rests upon the prophet's own words and not upon a necessarily incomplete rendering of oral tradition. Furthermore, the commen tary and explanation of the Bahá'í gospel made by 'Abdu'l-Bahá preserves the spiritual integrity and essential aim of the revealed text, without the inevitable alloy of human personality which historically served to corrupt the gospel of Jesus and Mubam-. mad.
The Baha'i, moreover, has this distinctive advantage, that his approach to the teachings is personal and direct, without the veils interposed by any human intermediary.
The works which suppiy the Bahá'í teachings to English-reading believers are: "The KitTh-i-iq&n" (Book of Certitude), in which Bahá'u'lláh revealed the oneness of the prophets and the identical foundation of all true religions, the law of cycles accord
Page 8The Master, 'Abdu'l-Bahá, taken with American and fr~nian Friends.
Page 9ing to which the prophet returns at intervals of approximately one thousand years, and the nature of faith; "Hidden 'Words," the essence of truths revealed by prophets in the past; prayers to quicken the souPs life and draw individuals and groups nearer to God;
"Tablets of Bahá'u'lláh"(Tar~z~t, The Tablet of the World, Kalim6x, Tajalli-yAt, Bish~r~t JshrAqit), which establish social and spiritual principles for the new era; "Three
Tablets of Bahá'u'lláh"(Tablet of the Branch, KitTh-i-'Ahd, Lawh-i-Aqdas), the appointment of 'Abdu'l-Bahá as the Interpreter of Bahá'u'lláh's teachings, the Testament of Bahá'u'lláh, and His message to the
Christians; CCEpistleto the Son of the Wolf," addressed to the son of a prominent fr6nian who had been a most ruthless oppressor of the believers, a Tablet which recapitulates many teachings Bahá'u'lláh had revealed in earlier works; CCGleanings from the
Writings of Bahá'u'lláh."addressed to rulers of Europe and the Orient, as well as to the heads of American republics, about the year 1870, summoning them to undertake measures for the establishment of Universal Peace, constitute a chapter in the compilation entitled ctBahi~i Scriptures."
The largest and most authentic body of Bahá'u'lláh's Writings in the English language consists of the excerpts chosen and translated by Shoghi Effendi, and published under the title of "Gleanings from the Writings of Bahá'u'lláh." This work has replaced ~cBahi~i Scriptures" as source of study and meditation, for the volume includes the Author's words on a great variety of subjects, and has the unique value of the English rendering made by the Guardian of the Faith.
In "Prayers and Meditationsby Bahá'u'lláh," Shoghi Effendi has similarly given to the Bahá'í Community in recent years a wider selection and a superb rendering of devotional passages revealed by
Bahá'u'lláh.The published writings of 'Abdu'l-Bahá arc: "Some Answered Questions," dealing with the lives of the prophets, the interpretation of Bible prophecies, the nature of man, the true principle of evolution and other philosophic subjects; "Mysterious Forces of Civilization," a work addressed to the peopie of tr5n about forty years ago to show them the way to sound progress and true civilization; CcTablets of 'Abdu'l-Bahá," three volumes of excerpts from letters written to individual believers and Bahá'í communities, which illumine a vast range of subjects; "Promulgation of Universal Peace," in two volumes, from stenographic records of the public addresses delivered by the Master to audiences in Canada and the United States during the year 1912; CcTh Wisdom of 'Abdu'l-Bahá," a similar record of His addresses in Paris; 'Abdu'l-Bahá in London"; and reprints of a number of individual Tablets, especially that sent to the Committee for a Durable Peace, The Hague, Holland, in 1919, and the Tablet addressed to the late Dr. Forel of Switzerland.
The Will and Testamentleft by 'Abdu'l-Bahá has special significance, in that it provided for the future development of Bahá'í administrative institutions and the
Guardianship.To these writings is now to be added the book entitled CCB h~~i Administration," consisting of the general letters written by Shoghi Effendi as Guardian of the Cause since the Master's death in 1921, which explain the details of the administrative order of the Cause, and his letters on 'World Order, which make clear the social principles imbedded in
Bahá'u'lláh's Revelation.These latter letters were in 1938 published in a volume entitled "The
World Order of Bahá'u'lláh."Here the Guardian defines the relation of the Faith to the current social crisis, and sums up the fundamental tenets of the Bahá'í Faith. It is a work which gives to each believer access to a clear insight on the significance of the present era, and the outcome of its international perturbations, incomparably more revealing and at the same time more assuring than the works of students and statesmen in our times.
The literature has also been enriched by Shoghi Effendi's recent translation of ccThe Dawn-Breakers," Nabil's Narrative of the Early Days of the Baha Revelation, a vivid eyewitness account of the episodes which resulted from the announcement of the BTh on May 23, 1844. ccTh Traveller's Narrative," translated from a manuscript given
Page 10'Abdu'l-Bahá during the last year of His life, Haifa, 1921.
Page 11AIMS AND PURPOSES OF THE BAHÁ'Í FAITH ii by 'Abdu'l-Bahá to the late Prof. Edward G. Browne of Cambridge University, is the only other historical record considered authentic from the Bahá'í point of view.
When it is borne in mind that the term ccreligious literature" has come to represent a wide diversity of subject matter, ranging from cosmic philosophy to the psychology of personal experience, from efforts to understand the universe plumbed by telescope and microscope to efforts to discipline the passions 'and desires of disordered human hearts, it is clear that any attempt to summarize the Baha teachings would indicate the limitations of the person making the summary rather than offer possession of a body of sacred literature touching the needs of man and society at every point. The study of Ba1A'i writings does not lead to any simplified program either for the soiu-tion of social problems or for the development of human personality. Rather should it be likened to a clear light which illumines whatever is brought under its rays, or to spiritual nourishment which gives life to the spirit. The believer at first chiefly notes the passages which seem to confirm his own personal beliefs or treat of subjects close to his own previous training.
This natural but nevertheless unjustifiable oversimplification of the nature of the Faith must gradually subside and give way to a deeper realization that the teachings of Bahá'u'lláh are as an ocean, and all personal capacity is but the vessel that must be refilled again and again. The sum and substance of the faith of Bahá'ís is not a doctrine, not an organization, but their acceptance of Bahá'u'lláh as Manifestation of God. In this acceptance lies the mystery of a unity that is general, not particular, inclusive, not exclusive, and limited in its gradual extension by no boundaries drawn in the social world nor arbitrary limitations accepted by habits formed during generations lacking a true spiritual culture.
'What the believer learns reverently to be grateful for is a source of wisdom to which he may turn for continuous mental and moral development � a source of truth revealing a universe in which man's life has valid purpose and assured realization.
Human history begins to reflect the working of a beneficent Providence; the sharp outlines of material sciences gradually fade out in the light of one fundamental science of life; a profounder sociology, connected with the inner life, little by little displaces the superficial economic and political beliefs which like waves dash high an instant oniy to subside into the moveless volume of the sea.
ttThe divine reality," 'Abdu'l-Bahá has said, ((is unthinkable, limitless, eternal, immortal and invisible. The world of creation is bound by natural law, finite and mortal. The infinite reality cannot be said to ascend or descend. It is beyond the understanding of men, and cannot be described in terms which apply to the phenomenal sphere of the created world.
Man, then, is in extreme need of the only power by which he is able to receive help from the divine reality, that power alone bringing him into contact with the source of all life.
"An intermediary is needed to bring two extremes into rehtion with each other. Riches and poverty, plenty and need: without an intermediary there could be no relation between these pairs of opposites. So we can say that there must be a
Mediator between Godand man, and this is none other than the Holy Spirit, which brings the created earth into relation with the tUnthink-able One,' the divine reality.
The divine reality may be likened to the sun and the Holy Spirit to the rays of the sun. As the rays of the sun bring the light and warmth of the sun to the earth, giving life to all created things, so do the Manifestations bring the power of the Holy Spirit from the divine Sun of Reality to give light and life to the souls of men."
In expounding the teachings of Bahá'u'lláh to public audiences in the West, 'Ab-du'I � Baha frequently encountered the attitude that, while the liberal religionist might well, welcome and endorse such tenets, the Bahá'í teachings after all bring nothing new, since the principles of Christianity contain all the essentials of spiritual truth. The believer whose heart has been touched by the Faith so perfectly exemplified by 'Abdu'l-Bahá feels no desire for controversy, but must needs point out the vital difference between a living faith and a passive formula or doctrine.
What religion in its renewal brings is first of all an energy to translate belief into life. This impulse, received into the profoundest depths of consciousness, requires no startling "newness" of concept or theory to be appreciated as a gift from the divine world.
It carries its own assurance as a renewal of life itself; it is as a candle that has been lighted, and in comparison with the miracle of light the discussion of religion as a form of belief becomes secondary in importance.
Were the Bahá'í Faithno more than a true revitalization of the revealed truths of former religions, it would by that quickening quality of inner life, that returning to God, still assert itself as the supreme fact of human experience in this age.
For religion returns to earth in order to reestablish a standard of spiritual reality. It restores the quality of human existence, its active powers, when that reality has become overlaid with sterile rites and dogmas which substitute empty shadow for substance.
In the person of the Manifestation it destroys all those imitations of religion gradually developed through the centuries and summons humanity to the path of sacrifice and devotion.
Revelation, moreover, is progressive as well as periodic. Christianity in its original essence not only relighted the candle of faith which, in the years since Moses, had become extinguished � it amplified the teachings of Moses with a new dimension which history has seen exemplified in the spread of faith from tribe to nations and peoples.
Bahá'u'lláh has given religion its world dimension, fulfilling the fundamental purpose of every previous
Revelation. His Faithstands as the reality within Christianity, within Muhammadanism, within the religion of Moses, the spirit of each, but expressed in teachings which relate to all mankind.
The Bahá'í Faith, viewed from within, is religion extended from the individual to embrace humanity.
It is religion universalized; its teaching for the individual, spiritually identical with the teaching of Christ, supplies the individual with an ethics, a sociology, an ideal of social order, for which humanity in its earlier stages of development was not prepared. Individual fulfillment has been given an oblective social standard of reality, balancing the subjective ideal derived from religion in the past. Bahá'u'lláh has removed the false distinctions between the ttspiritual~~ and ttmateria1~~ aspects of life, due to which religion has become separate from science, and morality has been divorced from all social activities.
The whole arena of human affairs has been brought within the realm of spiritual truth, in the light of the teaching that materialism is not a thing but a motive within the human heart.
The Bahá'í learns to perceive the universe as a divine creation in which man has his destiny to fulfill under a beneficent Providence whose aims for humanity are made known through Prophets who stand between man and the Creator. He learns his true relation to the degrees and orders of the visible universe; his true relation to God, to himself, to his fellow man, to mankind.
The more he studies the Bahá'í teachings, the more he becomes imbued with the spirit of unity, the more vividly he perceives the law of unity working in the world today, indirectly manifest in the failure which has overtaken all efforts to organize the princi-pie of separation and competition, directly manifest in the power which has brought together the followers of Bahá'u'lláh in East and West. He has the assurance that the world's turmoil conceals from worldly minds the blessings long foretold, now forgotten, in the sayings which prophesied the coming of the Kingdom of God.
The Sacred Literatureof the Bahá'í Faith conveys enlightenment. It inspires life. It frees the mind.
It di~cip1ines the heart. For believers, the 'Word is not a philosophy to be learned, but the sustenance of being throughout the span of mortal existence.
"The Bahá'í Faith," ShoghiEffendi stated in a recent letter addressed to a public official, !!recognizes the unity of God and of His Prophets, upholds the principle of an unfettered search after truth, condemns all forms of superstition and prejudice, teaches that the fundamental purpose of religion is to promote concord and harmony, that it must go hand-in-hand with science, and that it constitutes the sole and ultimate basis of a peaceful, an ordered and progres
Page 13sive society. It inculcates the principle of equal opportunity, rights and privileges for both sexes, advocates compulsory education, abolishes extremes of poverty and wealth, recommends the adoption of an auxiliary international language, and provides the necessary agencies for the establishment and safeguarding of a permanent and universal peace.
Those who, even courteously, would dismiss a Faith so firmly based, will have to admit that, whether or not by their test the teachings of Bahá'u'lláh are 'new' the world's present plight is unprecedented, came without warning save in the utterances of Bahá'u'lláh and 'Abdu'l-Bahá, and day by day draws nearer a climax which strikes terror to the responsible student of current affairs.
Flumanity itself now seems to share the prison and exile which an unbelieving generation inflicted upon the Glory 0f God.
5. A BACKGROUND OF HEROIC SACRIFICE!!Q My beloved friends! You are did bearers of the name of God in this Day. You have been chosen as the repositories of His mystery. It behooves each one of you to manifest the attributes of God, and to exemplify by your deeds and words the signs of Ills righteousness, s, His rower and glory Ponder the words of Jesus addressed to His disciples, as He sent them forth to propagate the Cause of God." � THE BAn.
The words of Bahá'u'lláh differ in the minds of believers from the words of philosophers because they have been given substance in the experience of life itself. The history of the Faith stands ever as a guide and commentary upon the meaning and influence of the written text.
This history, unfolded contemporane-ousiy with the rise of science and technology in the West, reasserts the providential element of human existence as it was reasserted by the spiritual consecration and personal suffering of the prophets and disciples of former times.
The world of BUrn one hundred years ago lay in a darkness corresponding to the most degraded epoch of Europe's feudal age. Between the upper and nether millstones of an absolutist state and a materialistic church, the people of Iran were ground to a condition of extreme poverty and ignorance. The pomp of the civil and religious courts glittered above the general ruin like lire-damp on a rotten log.
In that world, however, a few devoted souis stood firm in their conviction that the religion of Mubammad was to be purified by the rise of a spiritual hero whose coming was assured in their interpretation of His gospel.
This remnant of the faithful one by one became conscious that in 'Au-Muhammad, since known to history as the Bib (the !(Gatc~~) their hopes had been realized, and under the Báb's inspiration scattered themselves as His apostles to arouse the people and prepare them for the restoration of Isl6m to its original integrity. Against the Báb and His followers the whole force of church and state combined to extinguish a fiery zeal which soon threatened to bring their structure of power to the ground.
The ministry of the Bib covered only the six years between 1844 and His martyrdom by a military firing squad in the public square at Tabriz on July 9, 1850.
In the Bib's own written message He interpreted His mission to be the fulfillment of past religions and the heralding of a world educator and unifier, one who was to come to establish a new cycle.
Most of the Bib's chosen disciples, and many thousands of followers, were publicly martyred in towns and villages throughout the country in those years. The seed, however, had been buried too deep in hearts to be extirpated by any physical instrument of oppression.
After the Bib's martyrdom, the weight of official wrath fell upon Husayn-'Ali, around whom the B&bis centered their hopes. Husayn-'Ali was imprisoned in Tihrin, exiled to Baghd&d, from Baghd&d sent to Constantinople under the jurisdiction of the Sult6n, exiled by the Turkish government to Adrianople, and at length imprisoned in the desolate barracks at 'Akka.
Page 14In 1863, while delayed outside of Bagh-d~d for the preparation of the caravan to be dispatched to Constantinople, Ilusayn-'Au established His Cause among the BThis who insisted upon sharing His exile.
His declaration was the origin of the Bahá'í Faith in which the BTh's Cause was fulfilled. The Báb's who accepted 1-Iusayn-'All as Bahá'u'lláh (the Glory of God) were fully conscious that His mission was not a development of the BThi movement but a new Cause for which the Báb had sacrificed His life as the first of those who recognized the manifestation or prophet of the new age.
During forty years of exile and imprisonment, Bahá'u'lláh expounded a gospel which interpreted the spiritual meaning of ancient scriptures, renewed the reality of faith in God and established as the foundation of human society the principle of the oneness of mankind.
This gospel came into being in the form of letters addressed to individual believers and to groups in response to questions, in books of religious laws and princi-pies, and in communications transmitted to the kings and rulers calling upon them to establish universal peace.
This sacred literature has an authoritative commentary and interpretation in the text of 'Abdu'l-Bahá'í writings during the years between Bahá'u'lláh's ascension in 1892 and 'Abdu'l-Bahá'í departure in 1921, Bahá'u'lláh having left a testament naming 'Ab-du'I � Baha (His eldest son) as the Interpreter of His Book and the Center of His Covenant.
The imprisonment of the Bahá'í community at 'Akka ended at last in 1908, when the Young Turks party overthrew the existing political r6gime.
For three years prior to the European War, 'Abdu'l-Bahá, then nearly seventy years of age, journeyed throughout Europe and America, and broadcast in public addresses and innumerable intimate gatherings the new spirit of brotherhood and world unity penetrating His very being as the consecrated
Servant of Bah4. Thesignificance of 'Abdu'l-Bahá'í commentary and explanation is that it makes mental and moral connection with the thoughts and social conditions of both East and West.
Dealing with matters of religious, philosophical, ethical and sociological nature, 'Abdu'l-Bahá expounded all questions in the light of His conviction of the oneness of God and the providential character of human life in this age.
The international Bahá'ícommunity, grief-stricken and appalled by its ioss of the wise and loving ccMater~~ in 1921, learned with profound gratitude that 'Abdu'l-Bahá in a will and testament had provided for the continuance and future development of the Faith. This testament made clear the nature of the Spiritual Assemblies established in the text of Bahá'u'lláh and inaugurated a new center for the widespread community of believers in the appointment of His grandson, Shoghi
Effendi, as GuardianDuring the seventeen years of general confusion since 1921, the Bahá'í community has carried forward the work of internal consolidation and administrative order and has become conscious of its collective responsibility for the promotion of the blessed gospel of Bahá'u'lláh. In addition to the task of establishing the structure of local and national Spiritual Assemblies, the believers have translated Baha literature into many languages, have sent teachers to all parts of the world, and have resumed construction of the Bahá'í House of Worship on the shore of Lake Michigan, near Chicago, the completion of which will be impressive evidence of the power of this new Faith.
In the general letters issued to the Bahá'í community by Shoghi Effendi in order to execute the provisions of 'Abdu'l-Bahá'í testament, believers have been given what they are confident is the most profound and accurate analysis of the prevailing social disorder and its true remedy in the World Order of Bahá'u'lláh.
Page 15IN A world of swiftly augmenting violence and disorder the Bahá'í community has become more profoundly conscious of the blessedness of the spirit of peace emanating from devotion to the Faith of Bahá'u'lláh.
The period 19361938, characterized outwardly by such social perturbation, has been for Bahá'ís a truly Providential opportunity for realizing the impassable gulf that lies between faith and unfaith, between inner effort to become identified with the forces of the new age and outer response to the pressure of uncontrollable historical necessities.
The tragic burden of life in a disintegrating civilization has for Bahá'ís been lightened by access to such vital additions to the creative 'Word as CCGleanings from the Writings of Bahá'u'lláh" and "Prayers and Meditations by Bahá'u'lláh," in translations made by the Guardian of the Faith. Shoghi
Effendi's ttThe Unfoldmentof World Civilization," written in March, 1936, brought vivid realization of the sharp contrast between the spirit underlying the Bahá'í community and the materialism which represents the final extremity of ancient religions in decay.
The Bahá'í community, responding to the visible workings of divine destiny, has learned more consciously to cherish all those instruments by which world unity is being established in a world at war. The spiritual power expressed through their Guardian has become for them both symbol and assurance that the oneness of God is indissoluble from a process building the oneness of man. His guidance of a community outwardly separated in more than forty countries has exerted an ethical and social influence equivalent to that of a true world sovereignty in the realm of conscience and will. Their institutions of local and National Spiritual Assemblies have become recognized as social functions creating the foundation of order and justice upon earth, The individual believer has been subjected to an increasing obligation to leave behind any thoughts and subjective views incompatible with the
World Order of Bahá'u'lláh. Ineach local Bahá'í community the qual-fry of the Bahá'í life, in distinction to the life of the environment, has become intensified.
The result has been a striking progress in the characteristics of world citizenship which distinguishes the Bahá'í and is the endowment of the renewal of religion in this age. The Bahá'ís have deepened their own personal and collective relationships to the Faith, and thereby have obtained immunity from those social diseases which, in the form of political and economic philosophies sanctioning violence and breeding strife, have ravaged mankind in this period.
While the Bahá'í commonwealth still remains a spiritual and ethical reality and its organic social virtues are latent and undeveloped, the believer has become the more aware of their ultimate potency as he witnesses the daily failure of any other form of society to safeguard the true interests of human life.
What wonder, therefore, that he cherishes, despite the material weakness and insignificance of his community, its completely superhuman sources of confidence and hope!
From prayer and meditation onthe Sacred Writings of Bahá'u'lláh he derives as from an inexhaustible spring an insight into the future far outweighing his lack of material power and influence in the present hour. Since there can be no other future for mankind than that ordained by the Manifestation of God, the IBahá'í looks out as from a firm stronghold upon the prevalent struggles of East and West, perceiving that the confusions of time can never alter the inevitable workings of cause and effect.
The Baha'i, moreover, has come to realize that the augmentation of spiritual force accruing to every individual believer engaged in active service surpasses his experience in former years. The issue has been drawn so clearly between Bahá'í and non � Bahá'í that the believer feels astonished at his own positive assurance in upholding the Message under the most unfavorable conditions of opposition or unbelief. The powers of opposition, formidable in appearance, have not relieved the mass of mankind of its anxious disquietude and its gnawing unrest.
Dealing with human beings from the spiritual point of view, the Bahá'í discovers how inadequately the armor plate of creed, of economic or political philosophy, protects the true inner conscience of his fellow man. A host of seekers surrounds the believer on all sides, even though so many have not even yet become aware that their personal unrest is the beginning of seeking.
The Baha, finally, has come to the realization that his community is capable of extraordinary collective action. In the East, the evidence lies in the steady development of the institutions of the Faith and in far-reaching teaching work. In the West, continuance of Temple construction, teaching plans extending to new countries and regions and the formation of new Spiritual Assemblies, testifies to an organic strength the scope of which increases from year to year. Therefore, with a deep and poignant reverence, the followers of Bahá'u'lláh feel themselves part of a world commonwealth integral in aim and outlook, sundered by no boundaries of nation, race, class or creed, fully aware of the perilous and oppressive divisions of the society about them, obedient to its civil obligations, suffering with its agony, but unblinded by its mass hysterias and utterly confident of the ultimate triumph of His Faith.
AMERICABetween March 26, 1916, and April 22, 1917, 'Abdu'l-Bahá revealed fourteen Tablets creating a worldwide teaching mission for the Bahá'ís of the United
States and Canada. Ofthese Tablets, four were directed to the entire Bahá'í community and two were addressed to the believers in each of five definitely defined regions � the Northeastern
States, the SouthernStates, the Central States, the Western States, and Canada.
An island of peace in the raging sea of war, 'Abdu'l-Bahá threw open the doors between time and the timeless reality and to the followers of Bahá'u'lláh disclosed with majestic power the working of cause and effect.
From the mountain of His vision He beheld the unfoldment of the Law of Peace, and shared that vision with the American
Baha'is. The Tabletscould not at that time be delivered, since Palestine was cut off from America.
They reached the American Baha in the spring of 1919, and were presented at the Annual Convention in that year.
The mission itself far exceeded the capacity of the Bahá'í community to undertake or even appreciate at the time. It fired the souis of individual believers, but no institutions existed capable of arousing unified response. The Tablets created a spiritual reality for which the human capacity had to be developed in later years. ~ the contingent world there are many collective centers," He wrote, "which are conducive to association and unity between the children of men. For example, patriotism is a collective center; nationalism is a collective center; identity of interests is a collective center; political alliance is a collective center; the union of ideals is a collective center, and the prosperity of the world of humanity is dependent upon the organization and promotion of the collective centers. Nevertheless, all the above institutions are in reality the matter and not the substance, accidental and not eternal � temporary and not everlasting. With the appearance of great revolutions and upheavals, all these
Page 17collective centers are swept away. But the collective center of the Kingdom, embodying the Institutes and divine Teachings, is the eternal Collective Center. It establishes relationship between the East and the West, organizes the oneness of the world of humanity, and destroys the foundation of differences."
So briefly and so calmly, the Interpreter of Bahá'u'lláh's Revelation established a truth which anticipated all the tragic experiences of the postwar world, endeavoring as it has to build civilization upon those limited interests which may not survive the (Cappearance of great revolutions and upheavals."
Again, 'Abdu'l-Bahá wrote: "The blessed Person of the Promised One is interpreted in the Holy Book as the Lord of Hosts, i.e., the heavenly armies. By heavenly armies those souls are intended who are entirely freed from the human world, transformed into celestial spirits and become divine angels.
These souis are the armies of God and the conquerors of the East and the West."
These Tablets, as may be realized now, forecast a degree of conscious maturity which the early Baha could not foresee, and established the world of action amid a community still clinging to the subjective and personal elements of faith. Individuals and local communities, however, did respond to the Master's inspiration, most notably in the case of Martha L. Root, whose historic international teaching work drew its originating impulse from 'Abdu'1 � Bahá'ís world-encircling
Plan.Twenty-four years had to pass after the date of His journey to America in 1912 before the mission could become a definite objective for the American Baha'is.
From Shoghi Effendi the Convention of 1936 re � ceived a cablegram containing these words: "Appeal (to) assembled delegates ponder historic appeal voiced by 'Abdu'l-Bahá (in) Tablets (of the) Divine Plan. Urge earnest deliberation with incoming National Assembly (to) insure its complete fulfillment. First century (of) Bahá'í Era drawing to a close. Humanity entering outer fringes most perilous stage of its existence. Opportunities (of) present hour unimaginably precious.
Would to God every State within American Republic and every Republic in American continent might ere termination (of) this glorious century (1944) embrace (the) light (of the) Faith of Bahá'u'lláh and establish (the) structural basis of His
World Order."From the hour when this message was presented, the American believers have made supreme and collective effort to rise to that world of action and comp1et~ consecration revealed in 'Abdu'l-Bahá'í words.
Their realm of responsibility has widened to include Mexico, Central America, the islands of the Caribbean
Sea and South America.A sense of intimate personal conviction has grown rapidly in the hearts. The feeling of crisis and challenge has galvanized the community.
It has become realized that true faith means capacity for growth, that a passive and static acceptance of the Bahá'í teachings is sterile and unacceptable.
Among the successive letters and cablegrams received from Shoghi Effendi in pursuance of the mission laid upon America, the following, dated July 30, 1936, was especially impressive: ~ entreat American believers (to) ponder afresh (the) urgency (to) rededicate themselves (to the) task (of the) complete fulfillment (of the) Divine Plan.
Time is short. (The) sands (of a) chaotic, despairing civilization (are) steadily running out. Founded on (the) unity (and) understanding so splendidly achieved, functioning within (the) framework (of the) administrative Order (so) laboriously erected, inspired (by the) vision (of the) Temple edifice (so) nobly reared, galvanized into action (by the) realization (of the) rapidly deteriorating world situa-don, (the) American Baha community should rise as never before (to the) height (of the) opportunity now confronting it. Audacity, resolution (and) self-abnegation (are) imperatively demanded."
In a cablegram addressed to the Annual Convention held in 1937, the Guardian added the task of completing the external decoration of the House of Worship to the teaching work assigned to the remaining years of the first century of the Bahá'í era. ccFirst prosecute uninterruptedly teaching campaign inaugurated (at) last Convention in accordance (with) Divine Plan. Second, resume with inflexible determination ex
Page 18tenor ornamentation (of) entire structure (of) Temple. No triumph can more befittingly signalize termination (of) first century (of) Bahá'í era than accomplishment (of) this twofold task.
Advise prolongation (of) Convention sessions (to) enable delegates consult National Assembly to formulate feasible Seven Year Plan (to) assure success Temple enterprise. No sacrifice too great for community so abundantly blessed, (so) repeatedly honored."
In response to the vast enlargement of teaching responsibility, an Inter-America Committee was formed in 1936 to initiate and supervise activities in Mexico,
Central America, SouthThe United States and Canada were mapped out with Regional Teaching Committees to intensify effort in all areas and particularly in those not yet represented in the Bahá'í community.
In 1937 a schedule of Temple construction was adopted under which it would be possible to complete the external decoration by successive contracts within the necessary period of seven years.
The larger events of the two-year period under review can be described in connection with these three actions of the
National Spiritual Assembly.In summarizing the teaching work accomplished in North America during 19361937, the Teaching Committee reported that Bahá'í groups or individual believers had been established in five of the twelve unoccupied States or Provinces: Nebraska, Wyoming, Oklahoma, North Dakota, North Carolina, and the Faith had been carried to forty-two new cities. Teaching circuits set up in various parts of the country made it possible for a succession of lecturers to visit a total of thirty-eight cities in four different regions.
Eight new Spiritual Assemblies were formed on April 21, 1938, making a total of seventy-eight Assemblies in the United
States and Canada.In some instances the new areas were cultivated by devoted pioneer Bahá'ís who abandoned their homes and daily occupations in order to settle and build their lives anew in another part of the country.
In other instances individuals were enabled to travel and remain long enough in new regions to form groups of resident Baha'is; in other cases a local group by its own activity developed to the point of electing a Spiritual Assembly; while in still other instances an established Bahá'í community had carried out a plan for establishing a new group in some nearby city. Noteworthy likewise has been the development of a vast number of informal home or "fireside" study classes in the established communities.
In some cities, in addition to the lectures and classes conducted at the Bahá'í Center, from five to twenty homes maintained study programs for seekers.
Eighty-two new cities were opened to Bahá'í teaching activity during 1937193 8.
The subject of teacher-training has received greatly increased attention.
In this field the three Summer Schools exert paramount influence, raising the standard both of knowledge and of instruction throughout North America. At least fifteen local Assemblies reported having initiated teacher-training classes in their locality.
This significant development, making for flexibility in the presentation of the Teachings to individuals, public audiences and study classes, reflects not oniy the fact that a body of fundamental and authentic Bahá'í literature has become available in book form but also the fact, noted in a previous International Survey, that the Bahá'í community itself has grown out of the simple, evangelical stage of experience and entered the maturity of conscious spiritual citizenship in the World Order of
Bahá'u'lláh.The current two-year period witnessed the first determined and organized effort to spread the Faith into the other American countries.
Mr. and Mrs. Louis G. Gregory spent several months in Haiti, and left a number of serious students of the Teachings. Mrs. Isabel Stebbins Dodge, resident in Peru, was joined by her mother and, with her, fostered widespread interest in the city of Lima. Mrs. S. W. French likewise contributed to the activities in that city during a voyage around South America.
Mrs. French, moreover, secured interesting publicity in the press of Valparaiso and made contacts in Magallanes and Baha, where Miss Leonora Holsapple has resided so many years for the
Page 19in November, 1937, and established interest among many Latin American delegates.
Miss Beatrice Irwin devoted some six months to teaching in Mexico City and other Mexican towns during 1937, lecturing, holding study groups and supplying literature to persons of influence and capacity. To Mexico City also came Mrs. Stewart, who found it possible to instruct a group who, on April 21, 1938, proceeded to establish the first Spiritual Assembly in the Americas outside of the United
States and Canada. Miss EveNicklin carried on very helpful activity in Baha for a number of months.
The problem of creating a body of Bahá'í literature in Spanish has been vigorously attacked by the Inter-America Committee, with the result that two pamphlets were newly translated and published, other pamphlets assigned to translators, and the policy adopted of publishing at least one Spanish text a year. The need of teachers able to speak the native language of South American countries has limited the scope of personal teaching work during these beginning years.
The need for an Intcrnati~nalAmerica, to prepare Bahá'í teachers for work in other countries, has become apparent.
Meanwhile, however, individual American Bahá'ís have continued to render important services in Europe and the Orient, revealing the continued inspiration received from the Tablets of 'Abdu'l-Bahá.
Record is therefore made of the following international services: first and foremost, Miss Martha L. Root's teaching work in Japan, China,
India and Burma; MissMary Maxwell's notable teaching activities in Germany; the accomplishments of Mrs. J. Ru � hanguiz and Miss Jeanne Negar Bolles in Europe, particularly that leading to the formation of a Spiritual Assembly in Budapest; Mine. Orlova's lectures in Northern Europe,
Germany and England;ardent activities in Europe and her publication of tcSunburst~~ a book of travel and Bahá'í experience, in London; Mr. Siegfried Schopflocher's many meetings in Australia, India and
Burma; Mrs. Stewart French'sand the truly heroic services rendered by the American Bahá'ís resident abroad, Miss Marion Jack in Sofia and
Mrs. and Miss Sharpein Tihr~n. After completing their work at the International Bahá'í Bureau, Geneva, Mr. and Mrs. Charles Bishop rendered valued assistance to the Faith in France and England.
A message from Shoghi25, 1937, crowns the teaching effort of the American believers during this period: � "As I lift up my gaze beyond the strain and stresses which a struggling Faith must necessarily experience, and view the wider scene which the indomitable will of the American Bahá'í community is steadily unfolding, I cannot but marvel at the range which the driving force of their ceaseless labors has acquired and the heights which the sublimity of their faith has attained. The outposts of a Faith, already persecuted in both Europe and Asia, are in the American continent steadily advancing, the visible symbols of its undoubted sovereignty are receiving fresh luster every day and its manifold institutions are driving their roots deeper and deeper into its soil.
Blest and honored as none among its sister communities has been in recent years, preserved through the inscrutable dispensations of Divine Providence for a destiny which no mind can as yet imagine, such a community cannot for a moment afford to be content with or rest on the laurels it has so deservedly won. It must go on, continually go on, exploring fresh fields, scaling nobler heights, laying firmer foundations, shedding added splendor and achieving added renown in the service and for the glory of the Cause of Bahá'u'lláh.
The seven year plan which it has sponsored and with which its destiny is so closely interwoven, must at all costs be prosecuted with increasing force and added consecration.
All should arise and participate. Upon the measure of such a participation will no doubt depend the welfare and progress of those distant communities which are now battling for their emancipation. To such a priceless privilege the inheritors of the shining grace of Bahá'u'lláh cannot surely be indifferent.
The American believers must gird up the loins of enJeavor
Page 20'Abdu'l-Bahá at Leland Stanford University, October 8,1912.
The bridge in BaghdAd across which Bahá'u'lláh passed on His way to the garden of RiJvAn.
Page 21and step into the arena of service with such heroism as shall astound the entire Bahá'í world. Let them be assured that my prayers will continue to be offered on their behalf." Immediately following the 1937 Convention a Technical Committee studied the fac-tars entering into the resumption of Temple construction, and in August of that year reported its findings and recommendations to the Temple Trustees, whereupon a contract was entered into with Mr. John J. Earley for the external decoration of the gallery section of the House of
Worship at Wilmette.By the end of the two-year period under consideration, April 21, 1938, the models and molds called for by Mr. Bourgeois' exquisite designs had been completed and a number of finished castings put in place. The construction schedule as adopted by the contractor included the completion of the nine sides of the gallery section before the end of 1938, except for six or seven of the nine pylons, all of which were to be cast in place. The unfinished pyions were to be completed by early spring, 1939, for an estimated cost of $125,000.
The estimated cost of all the external decoration had been fixed at $3 50,000.
The end of the first of the vitally important seven years before the end of the first century of the Bahá'í era therefore witnessed a great achievement in Temple construction as well as in the teaching activities.
In addition, the Bahá'í facilities of the American community were considerably augmented by the gift of a dormitory to the Summer School at Geyserville, California, and the gift of a Hall for religious and icc-ture meetings at Green Acre Summer School at Eliot, Maine, together with improvements and added accommodations in the Green Acre Inn and adjoining cottages, and the presentation to Green Acre of a cottage and several acres of land.
Two lots were also donated to the property held by Trustees at West Englewood, New Jersey. The house at Maiden, Massachusetts, consecrated to 'Abdu'l-Bahá, was left by its owner, the late Miss Maria Wilson, in a condition demanding considerable repair and improvement, and the Trustees found it possible during 1937 and 1938 to carry out a number of prgent repairs.
In addition to the value added to the House of Worship by the contract for the external decoration of the gallery unit, the value of Bahá'í property in North America was increased during these two years by more than $30,000.
The following reports supply the important details of the teaching activities already briefly mentioned. (Miss Martha L. Root's work is reported separately in a separate sec-don later on in the survey.)
From Miss Mary Maxwellhas been received a graphic description of her teaching in Germany, 193536.
t~The first contact that I made with the Bahá'ís of Germany was on the occasion of the Esslingen
Summer School in Augustof 1935. Of all the many and varied impressions that flowed into my mind the deepest and most sacred was that of hearing the meeting opened by reading a Bahá'í prayer in German. Though I could scarcely understand it, the power and beauty of the creative Word was distinct and a consciousness of the innate and glorious oneness of the followers of Bahá'u'lláh the world over streamed into me with a sense of joy and gratitude.
How much we American visitors learned at that summer school session! Those of us, who like myself, knew practically no German still took away at the end of the week a wealth of new concepts. It is aliTlost a two mile waik from the village of Esslingen to the top of the mountain where the tBahá'í Home' is, taxis being rare and expensive all excursions are on foot when one cares to go down for any reason and as we would toil back up the steep hill on a hot August day we used to laugh and gasp and ask each other how many people would attend the American summer schools under the same circumstances? I must say we felt rather ashamed of our luxury-loving standards. The Meetings, though an atmosphere of informality prevails among the German friends and greatly adds to the sense of being one large family, were serious and scholarly. There was time after lunch to walk, discuss in small groups and form valued friendships.
The evenings were spent listening to music, provided often by a father and his son of ten, or in recitation of poetry or informal talks. The work is all done through the devotion and sacrifice of the be
Page 2222 THE B Levers, some even taking their annual holiday at this time in order to work in the kitchen.
Indeed the building itself was largely erected by the Baha themselves. Such an atmosphere cannot but impress even a stranger to the Cause. Mrs. Helen Bishop most courteously suggested I take over her scheduled talk on tThe Dawn-Breakers,' which I did and experienced the miseries, of having to have every word translated.
This provided the greatest incentive for my learning German in all haste.
tcAfter the summer school I left Germany for Belgium and while there received a letter from Shoghi Effendi encouraging mc to make Germany the center of my activity in Europe and expressing the opinion that my future work would be greatly helped through my collaboration with the German Baha'is. In December I returned to Munich where I remained until March. For the first time in the history of the Cause in that city a regular Bahá'í group met there, commemorated the Nineteen Day Feasts, and held a weekly study class. This was made possible as Mrs. J. Ruhanguiz Bolles, Miss Bertha Matthiesen, Miss Jeanne Bolles and myself were living there and all believers, albeit Americans.
However Mr. Alfons Grassi attended every meeting and considered himself a Bahá'í and indeed has since been accepted by the German
National Spiritual Assemblyas one, being the first Munich Baha'i. Other interested people attended the small group that met in our rooms and no doubt the first foundation for a future spread of the Cause there was laid.
"In March I started out on a speaking tour to all the places where there were Bahá'ís in Germany. This trip was arranged by the Teaching Committee and as my German was not strong enough to speak extemporaneously I wrote a speech on the subject of the Administration and my teacher corrected the grammar. The schedule was as follows:
March11, arrival in Warnemtinde, evening meeting 12, arrival in Hamburg.
CC 13, evening meeting.True to all community life I found that each center had its particular problem, its particular strong points. The Dresden Baha'is, a devoted handful of sincere and loyal believers, needed a good resident teacher: the Leipzig ones were not allowed to hold any private meetings due to a police ruling on all societies in that city: the Berlin friends were a group with a large percentage of Jews, old and staunch Baha'is, but this constituted a delicate situation not only locally but nationally because of the general conditions.
The Rostock-Warnemfinde group were active but small: Hamburg needed, as is often the case when the Cause passes from the informal group stage to that of the Administration, a resident worker and so I remained there until the end of April. What work I did consisted of looking up and visiting the old members of the first Hamburg group, of trying to bring a clearer understanding of the nature and purpose of Bahá'í Administration and sometimes giving talks at the weekly meetings.
Also to arrange in collaboration with the National Youth
Committee of Americafor a meeting of the Hamburg young people to celebrate the Naw-Riaz Day in the same way as groups the world over were doing on March 22.
ttThe Cause in Germany has gone through much the same phases as in America; from informal, loosely held together groups who loved the broadness of the teachings and cherished the glorious personalities of its central figures; a period of test and struggle after the ascension of 'Abdu'l-Bahá; the unfoldment of the concept of the World Order, its laws and implications by the Guardian and the attendant reaction of some individuals who were not attracted to the entirety of the Faith but rather those points that dovetailed with their own views and, finally, the definite, strong, deep establishment of the Administrative Order which is now firmly achieved in Germany, but which
Page 23nevertheless needed to be elucidated to many of the former type of believer, anxious to understand it. It was in helping to elucidatc these things that the traveling American believers could render their share of service to their German coworkers.
For profundity, thoroughness and maturity of understanding we shall need to borrow much from them in return.
"Mr. Klitzing, a believer living in Graal near Rostock, offered me the hospitality of his home, which was very much appreciated as I was somewhat exhausted from my first effort alone in the teaching field.
We were able to give the message to a number of the townspeople and we hope in the future they will call it to mind and be comforted by it. From Graal I attended the CNddth tagung,' a regional conference held over the week end and having members from Warne � mfinde, Rostock, Hamburg, Berlin, Dresden as well as Dr. Mtihlschlegel from Stuttgart and Miss Sorensen from Copenhagen, Denmark. Held in an old farm house in a small village, Diedrichshagen, near Warnemiinde it presented both isolation and charm as a background for the sessions, the friends renting extra rooms in nearby houses and bunking together. This was the second annual conference to be held and it was well attended by Bahá'ís and some interested friends.
"The latter part of June and early July I spent in Berlin but felt the work there required a mature resident teacher who would carry on for a period of months, at least.
Returning from Parisin August, I again did some work in Munich, this time helping my mother teach. We then attended the Esslingen Summer
School together. Thehad kindly asked me to speak and this time it was in German, an incorrect but very sincere German, which all the friends accepted in the spirit in which it was given and overlooked the many mistakes. How happy to again see the faces of the Baha'is, grown so near and dear through a year's association, to know their problems, speak their language, love their beautiful country and respect their people.
I truly realized what I had gained through my close association with them, as Shoghi Effendi bad said I would. The National Assembly held their meeting during the summer school session and were most kind in allowing me to report my impressions of the work in the different centers of Germany. Also at the same to suggest to them that they organize a Youth Committee for the Bahá'í youth. There were a number of most active and eager young believers at the summer school and through discussions with them the idea of proposing this to the National Assembly arose. The National Assembly accepted the suggestion and promptly nominated a committee.
CCAft the Summer SchoolI visited Munich and then the other groups in the southern part of Germany which I had not covered in my previous tour: Heidelberg, Karisruhe,
Geisslingen, Frankfurtand back to Hamburg where I was joined by my mother who had also been visiting the various southern centers. The work in Hamburg had become much more active. Mrs. Bolles, Miss Bolles, Mrs. Schopilocher as well as other German friends had visited it and stimulated it to new life. Jeanne Bolles and I started a youth group there which met every week and showed deep interest in the teachings although oniy one youth in it was a Bahá'í of Hamburg, Helmut Prictzel, and he was under twenty-one.
After over a month's work in Hamburg I left to join Mr. Klitzing in Schwerin, the capital of Meck-lenburg.
Mr. Klitzing and his wife had previously lived and worked there and he was most anxious to start activities again. We got the former group together in the home of Mrs. Peters, but this particular small city, the capital of a very conservative district and one whose racial feelings run strong, proved an almost impossible territory. In spite of the good will of all concerned, we left feeling convinced that it was a center which required patient and wise husbanding. In the future it will surely spring to life again.
~ met my mother in Rostock and after a week's work with the friends of that city and 'Warnemtinde we went to Berlin and, without being able to arrange any meeting, left on December 25 for Rome-Naples-Haifa, the point of longing for all Bahá'ís once they set foot on European soil. Traveling is one of the most fruitful ways of
Page 24teaching and on trains I found myself continually telling people the purpose of my visit to their country.
The Germans are very friendly and they always like to be courteous to strangers, most particularly nowadays when foreign opinion is so bitter against them, and as I truly loved their country and as a Bahá'í remembered the wonderful promises 'Abdu'l-Bahá has made regarding them, it was easy for me to pour out to them a part at least of the Cause I loved and was trying to serve. Many people have heard of the Cause in Germany through the German friends and travelers from abroad, but the people of Europe are stifled with fear, fear of war, of hunger, of misery, things they have tasted of in a way unknown to the North Americans.
When they do find the time ripe in their lives to turn to, and accept these teachings, all that they have suffered will be a wonderful foundation for their great services.
Every Baha who has associated with his German brothers and sisters cannot but feel and realize this, and love and honor them."
Mrs. Nellie S. French has supplied an outline of her experiences in
Honolulu, New ZealandttA record of over sixty thousand miles covered within the last sixteen months would seem to indicate a nervous restlessness unless directed toward some great purpose, and the purpose when centered in the pursuit of spreading the Faith of Bahá'u'lláh is not only amply justified, but is undoubtedly showered with blessings from the Abh& Kingdom which make one very humble in realizing these wonderful privileges.
ttA report has already been rendered of the visit to Iceland, Spitzbergen, Norway, Sweden, Russia, Denmark, Germany � including the Esslingen Summer
School and Switzerland;and also the story of the circumnavigation of South America with stops at each of the large ports has been told, with the circumstances of distributing literature, teaching groups or securing press recognition. So now there remains to report this last journey upon which we embarked on August 18 from Los Angeles harbor and from which we have just returned.
~tOur steamer, the Mariposa, reached Honolulu very early on August 23, but notwithstanding the early hour, we were met by two of the friends and garlanded with leis while they greeted us with beautiful enthusiasm and presented an invitation to lunch with all the members of the Bahá'í Community at the home of Mrs. Marques at one o'clock.
After a drive in the morning we were met and conducted to the house and there were gathered all of the friends who were in Honolulu at the time and it was a blessed reunion.
After lunch we gathered about in a large circle and discussed many important matters connected with the Ad-ininistrative Order or with the teaching work.
The friends were most eager and at the end of the afternoon when it was time for us to return to the ship we felt that our discussion was only just begun and we parted with the joyful anticipation of meeting again on our return when our schedule permitted another stop of one day.
CCThe voyage between Honolulu and our next port, Pago-Pago (pronounced Pang-a-Pang-o) which is one of the Samoan group, is five days of tropical sea which I should like to describe, especially in connection with the appearance of this beautiful island and its inhabitants, but this, as well as Fiji, where we spent a day both going and coming, were not attended with any direct teaching activities and so do not need to claim space in this report, aitho in passing I would say that both with passengers disembarking in Pago-Pago and Suva (Fiji) I had been able to mention the teachings and I hope that the seed may not have been planted in sterile soil.
"Pago-Pago is now a possession of the United States and Fiji belongs to England so that in both places excellent sanitary conditions prevail, schools and hospitals have been established and the physical condition of the natives well looked after. The islands are extremely beautiful and clothed with a tropical verdure such as one sees nowhere else.
The Samoans are lighter in color than the Fijis but both races are handsome and stalwart-looking and seem very intelligent. 'X"e noticed their reticence at first and were pained to realize that it must have arisen by the attitude of the white visitors to these islands. However, after a few minutes' dealings with them in the purchase of their
Page 25An early view of the resting-place of Bahá'u'lláh at Baha'i, 'Akka.
Page 26wares, mostly baskets, we found them friendly and responsive and very cordial. One chief invited us into his hut as it had begun to shower, which it does frequently and without warning, and instead of our questioning him, he did the questioning and was deeply concerned when we told him that we had no sons or daughters.
When we parted he pressed us to return and pay them a visit, but as the houses, or huts, contain no furniture whatever except the grass mats on the hard floors, we could not promise to accept his hospitality.
'tAt both Pago-Pago and Suva we had one day each both going and coming, but as Suva is somewhat further south than Pago we gradually passed out of the Tropics and on the fourth day reached Auckland, where it was cold and rainy. The change is very severe and occasioned a great deal of sickness among the passengers which we fortunately escaped.
"And now how to describe the arrival at Auckland!Although it was early in the morning, eight or nine of the friends appeared each bearing flowers and extending that warm greeting which, with Bahá'ís who have never met, goes straight to the heart and at once welds a link which is never to be broken! That evening I had the joy of visiting the friends at their center and of addressing them, suiting my discourse to a number of enquirers who had been invited to meet me. It was a lovely occasion which was brought to a close with the cordiaL accompaniment of a cup of tea, also the promise of a further visit on our return. A reporter visited me in the morning and an account of the interview was published, which the friends said was the longest press notice they had ever had.
ctThree days of Tasman Sea crossing which, we were warned, would probably be very rough but was only mildly so, brought us to Sydney where we again made a joyous entrance welcomed by a number of the friends who invited us to be present that evening for a real Bahá'í visit and consultation. Their room in a large office building is very attractive but they are outgrowing it and soon will have to seek larger quarters.
ttWe covered a great deal of ground during the evening and I found them most eager and responsive and keenly alive to the requirements of the Administrative Order which they, as well as the New Zealand friends are studying and applying with great earnestness of purpose. They wanted to know how the American
National Spiritual Assemblymet and dealt with certain questions, how we advanced the Faith before the public, how many meetings are held during the year (they at present have only one when their National Assembly meets, so they must confer entirely by correspondence). The distances which separate the members are just as great as in America, for Australia is as broad, if not a little broader, than the United States, and Perth on the west coast is five days distant from the east where Ade-bide,
Melbourne and Sydneyare, and yet these last three are distant some thirty-six hours by train from each other. Then the New Zealand contingent must tra~e1 by sea three or four days to reach the meeting place.
(CAt Sydney that evening we made plans for a public meeting at which I was to speak on our return visit from Melbourne which was the end of the voyage. Much of the greatest interest transpired in Sydney where Father and Mother Dunn now reside and where the friends seem very active.
"Melbourne is two days' journey further south and here we spent four days during which time I met frequently with the friends trying to assist them with some of their problems and discussing many phases of the Administrative Order with them. The establishment of the administration, as well as personal differences had caused many to drift away from the center so that now there are not enough believers in Melbourne to form a
Spiritual Assembly. Theyare undergoing many severe trials but there is a nucleus of fine, firm believers and I feel that if an energetic, live teacher were to go there to reside the Cause would grow at once.
tcSl Australians whom we had met on the boat and some relatives of Mrs. Ella Cooper to whom she had given us letters are among the most promising prospects for the expansion of the work. Both going and coming on the steamer we were able to interest many people and although I was not permitted to give a ~1ecture' on the ship I
Page 27did talk with several groups and also distribute some literature.
ttTherc were two outstanding features of the visit to Melbourne; the first was an invitation, on the arrival of the ship, to give an interview over the Radio. This I did with great joy, speaking of the Bahá'í Faith, explaining its significance and my connection with it, with the friends in New Zealand and Australia.
A record of the interview was made and it was broadcast a second time that evening when I was able to hear it myself, and to realize how far short it had fallen from what I would have wished it to be.
"The second feature was the meeting with Miss Eflie Baker who for ten years resided in Haifa and is now an isolated believer and intensely hungry for association with the friends. I was so glad to meet her and to have her with us for the days that we were there.
The last day of our sojourn the friends all came to tea with me on the ship and so stayed to wave tgood-bye' to us as we sailed away, homeward bound.
"We had no newspaper publicity in Melbourne, but the Radio was a great boon and on return to Sydney a long interview was given which, however, appeared only after we had sailed and has not yet reached me. This interview should contain also a photograph of the friends who formed a group in the hail after the public meeting at which I had spoken on the tNew Day' which was the subject they had chosen.
The meeting was well attended and the interest was sustained and gratifying to a degree. The friends seemed very happy over it and really made us feel that our hopes had been realized and that we had been able to suit our remarks to the Sydney audience.
ttThe departure the next day was attended by the friends, and although it is always difficult to visit a departing ship with the crowds and bustle of sailing, still dear Mother and Father Dunn came with the other friends and brought us all the iove and assurance of the Bahá'í world of Australia. They all showered us with gifts and flowers and as we sailed away we clung to the streamers until the distance finally parted them, always rejoicing in our meeting and in the hope for the growth and spread of our dear Faith.
t~o the return to New Zealand we entertained the friends at tea on the ship and parting was attended with the same wrench which we had felt on leaving Australia.
~I have refrained from mentioning the names of any of the friends specifically because they, one and all, were so fine and so cordial and all expressed in every way their love for the Cause and their intense interest in every phase of its development.
We have only the highest praise for all that we saw and experienced and the oniy comment which could be made would be perhaps that there is a lack of initiative, which we all know is not confined to any one part of the globe. It seems to me that we have not lied upon the assistance of Bahá'u'lláh and have not yet found the doors which He desires us to open for the spread of
His Word."On our return visit to Honolulu there were more leis, more joyous welcomes and another lovely luncheon, this time at the home of our dear Bahá'í sister, Katherine Baldwin, whose lovely living-room she has now turned over for the meetings of the Community for the coming year.
Honolulu is so richly blest and the Community so strong and so well-informed that I feel sure we may expect great things from it in the near future.
The fragrance of the flowers bespeaks the fragrance of His love, the colors of sea and sky and trees and plants are like the rainbow of His Covenant, the absence of race prejudice to a marked degree bespeaks the blessings of the future Bahá'í commonwealth and we are blest indeed to have seen and experienced the love and devotion of the friends in all of these islands of the great Pacific Ocean."
From Mrs. J. Ruhanguiz Bolles has come a notable record of two years' teaching in many countries.
Mrs. J. Ruhanguiz Bolles gives the following account of her two years' teaching experiences in Europe.
"In 1935 Shoghi Effendihad told some pilgrims in Haifa that he hoped American believers, those who could, would go to Europe to teach the Faith before a possible war broke out. Like a number of others, we felt we should like to go, if the Guardian thought it important at that time. Jeanne Bolles and Mary Maxwell being the moving
Page 28factors in this decision, early in July of 1935, together with Randolph Bolles, Jr., we sailed for Europe.
Landing in Hamburg, Germany, we took a flying trip to a number of German cities, Frankfort, Cologne,
Heidel-burg, Nurembergand Munich where Mrs. Maxwell had preceded us, giving the Bahá'í message at every opportunity. Our first real introduction to the German believers, however, was in Esslingen, near Stuttgart, which was visited twice by the Master during his travels.
Greeted by one of the veteran German believers, we were conducted up the mountain to the attractive building tBah6N Haus'1' constructed by the friends themselves and in which the sessions of the summer school were held, with a detective, for ten wonderful days. Soon we realized ourselves to be in a real Bahá'í tbees' nest' for honey was plentiful among these believers, speaking another language, yet in terms of the spirit and heart, it was the same tongue indeed. Here, living in close companionship with them on the mountainside, we learned to know the penetrating intellect and depth of soui of our talented and unassuming brothers and sisters. Also present were friends from Holland, Canada and the United States (nine nations were represented). With those devoted souL we had a marvelous teaching week. The Germans being so thoroughgoing mostly present papers on the Faith, which in excellency are second to none. After those stimulating and inspiring days in Esslingen, at the request of the
German National Spiritualbeliever and Mrs. Jeanne Ruh-anguiz Bolles visited and spoke in a number of German centers, Nurembcrg, Dresden, Berlin and Karisruhe.
During this trip kind cooperation and friendly hospitality was extended to them by the friends of these cities who seemed delighted to hear about the Faith in their own tongue. In Karisruhe we were privileged to be the guests of Frau Dr. Braun and Madame Forel, the daughter and widow of the late Dr. Auguste Ford, famous Swiss scientist, one of the first European scientists to accept the
Bahá'í Faith. Afterwardswe returned to Stuttgart to present a written report in English and a translation of it into German. From Stuttgart we went to England to bid farewell to members of our family who were returning to America and there during the three months of our stay we visited the believers in London and Orp-ington.
We had been asked byfriends to urge the believers there to have a summer school. They gave us an opportunity to speak about the American and German schools and with the Guardian's encouragement they had their first summer school that year with great success. After several months in England we joined Mrs. Maxwell in Brussels, Belgium. With her excellent French to help her she had interested a number of people in the Revelation, as well as some Belgians, and an informal meeting was held. Shoghi Effendi, like the Master, encourages correspondence and says, tcomrnunication is half a meeting.' Besides Brussels we visited Antwerp and Glient.
To the latter city we had been invited by anresearch student, the first to be so honored by his country. He was very interested to meet American Bahá'ís and urged us to visit his home in Cairo, which we did later with two members of the Egyptian
National Spiritual Assembly.From Belgium we went via Luxemburg where we spent two days, seizing every opportunity to spread the Faith, to St. Moritz, Switzerland; in that charming world-village we enjoyed our three weeks' stay. We met Madame Auguste 0. Zckokke, a Swiss singer of note, and the wife of a Swiss professor who proved most interested in the teachings. With them we met to study and discuss the Faith.
tCThe greatest means of introduction to the Bahá'í
Faith in Switzerlandare the words from the 'Will and Testament of their great countryman Auguste Ford, which are set down by him in his CRuckblick auf mein Leben' (looking back upon my life'), p. 296.
ccShoghi Effendi then wished us to teach in southern Germany so we proceeded to Munich, the city of tMusic and Gemiitlich-keit,' where Miss Mary Maxwell had already arrived and where we found an American believer who was teaching the
Faith in Europe. Meetingswere immediately started and gradually we interested a number of young peopk in that city, one of whom became a believer, the first in Munich.
Another, alas, was too afraid of the government to declare herself.
ttThc winter Olympics lured us to Gar-misch Partenkirchen and although there was a considerable cmomentum of pleasure,' it was astounding how interested people seemed to be in the Bahá'í Cause and how they wanted to have literature which was sent to them later.
There were, of course, people from many lands and we hope that those who listened to the message will hear it again in their own countries and remember.
Hearing of a German believer in Innsbruck, Austria, we crossed into Austria to pay her a visit, returning again to Munich. Meetings again were resumed for several weeks. Severe illness forced us to move to Mittenwald on the German border where people listened wonderingly to the Revelation of which they had never heard.
Not until we got to Venice did comparative health return in its healing sunshine and caressing breezes.
Some Germans and Italiansbecame interested in the Faith there and literature was presented to them.
In Florence, Madame C. B. received us very cordially.
This able lady had cans-lated Dr. Esslemont's book with an American believer and was very eager for news of the Faith in other lands. Unfortunately she felt that under the present government she could oniy tlive' the teachings by devoting herself to women prisoners and similar work. The believer in Rome was out of town but before we left the city her daughter called on us and brought us flowers.
For the same reason that the Bahá'í in Florence feels, she cannot spread the message in Rome, a city of over 500 churches.
While there we were invited by two American women to accompany them with their guides, two young men studying for the priesthood in Rome, to have an audience with the Pope. While waiting for one hour in the throne room of the Vatican for His Holiness, it was possible to tell one of the young men who wanted to know what I believed, about the Bahá'í Faith. He seemed utterly stunned but at the same time fascinated that another Prophet had come and as his mother objected to his becoming a priest we hope that he may find the way to the newly Beloved before he takes his final vows.
Intending to visit Capri for a day, a terrible crossing of the Bay of Naples marooned rooned us there for twelve.
On this enchanting island was a singer from Czechoslovakia who happened to ask a sympathizer of the Faith, the Polish Consul-General in Rome, formerly of Montreal, Canada, if he had ever heard of the Bahá'í Faith. To this he laughingly replied, tMy Baha friends who have been detained here will gladly tell you all they know about it.' Here we see again a confirmation of the Master's words, that no effort shall be lost and so a very sincere and capable soui Providence decreed was to be further acquainted with the new world order. When we left Capri, she embraced us saying to please tell Shoghi Effendi that she would devote her free time to the service of the Faith and that whatever he wished she would do.
Later the Guardian sent her, through us, an Esslernont in the Czech language telling her to read it, study it and if she believed, to teach her fellowrnen.
She has faithfully responded to the Guardian's advice and is today an active believer, teaching in her own land and in Italy.
At last we were going to take the boat to Alexandria on which were many pious Jews going to Palestine where four great Faiths converge! We could have gone direct to Haifa but felt that Shoghi Effendi would have wished us to visit the believers in Cairo, Egypt. There we found, as twelve years ago, a hospitality matched only in the Holy Land.
A large men s as well as women's meeting was arranged and it was with special joy that we associated and spoke with these faithful servants of Bahá'u'lláh of the progress of the Cause in other lands. The National Spiritual Assembly invited us to attend one of their court sessions and it was a thrilling experience indeed to see Bahá'u'lláh's administrative principles in action and the members of the Assembly vested with the power of court and jury. A dinner was tendered to us by Mirza Taki Esphahani with the other members of the National Spiritual Assembly, for which Jeanne Bolles asked audaciously for the presence of the lovely daughter of the chairman, and so for the first time a woman believer, we were told, had taken part on such an occasion in Egypt. Shoghi Effendi had asked these faithful ones, (two members of the National Spiritual Assembly,' to translate further laws of the Aqdas into English.
Page 30Functioning as an independent religion they had need of more of these laws which were to be sent to Shoghi Effendi for final revision. With arms full of flowers for us, many of our Egyptian friends saw us off to the Cland of our desire.'
"On the Palestinian border, owing to Arab disturbances, the train was met by a police guard and there our passports were severely questioned because one of them contained the snapshot of a Persian believer. The English representative asked us what our object was in visiting the Holy Land and being told that we were Baha'is, waved us smilingly through the gates. With awe and wonder we now looked upon the soil of the Holiest Land. It seemed everywhere evident that the prophecy that the Jews were going bgck as a nation was being fulfilled, for while the orthodox Jews still weep at the walls of Jerusalem, the modern young CRuths~ are singing in the fields of Palestine. They seem to feel subconsciously that He has come again!
"The brother of the Guardian, Hussein AfnAn, and Fujita, Japan's most faithful believer, greeted us at the railway station in Haifa and with eager expectation we fol � lowed them to the Pilgrim House at the foot of Mt. Carmel.
At noon Shoghi Effendiwas announced. How our hearts were beating and how we rejoiced at that meeting. What sweet wonder to look upon his countenance. It was like a miracle to behold him at last face to face. How kindly and benignly he smiled upon us, how warmly he greeted us. The longing of years seemed stilled and the soul flooded with divine stillness and peace. For a number of days we were the oniy pilgrims. Sitting, in spirit, at his feet we listened attentively to his wisdom and his marvelous explanations of the Word. We had been told repeatedly before coming into his presence that he favored questions, but when we asked him, he would mostly refer us to the teachings in a particular book and on a specific page, or in news letters, etc. And occasionally he would send for and show us the very passage. Soon we concentrated with rapt attention only on what he was saying to us. To behold his wonderful face and have the memory of it on our hearts en-graven forever and to remember his words always seemed to us, who came to him with such empty hands, the only thing of importance.
Four of these unforgettable days pilgrims from Honolulu and Canada were with us, and Jeanne BoiLs was allowed to take tNotes' at the dinner table, in his presence. Shoghi Effendi stayed usually from two to three hours and once even longer.
Almost daily we were privileged to visit the Holy Shrines of the Báb and 'Abdu'l-Bahá as well as the exquisite monument of the Most Exalted Leaf on the sacred mountain of Carmel, where one or more members of the holy family graciously allowed us to accompany them.
There we supplicated for the believers in the world, as well as for all mankind, passionately entreating Bahá'u'lláh, at these holy places, for more capacity to share this glorious message of a New Revelation with the people of the world.
(cAnd then one day Shoghi Effendi, turning to us in his inimitable way, said that on the following day we might go to Baha'i, tthe culminating point of our pilgrimage.'
"The next day, anxiously waiting to start, we departed in the afternoon with Hussein Rabbani by automobile.
As the roads were not considered safe from Arab disturbances, we had a second Arab beside the driver to accompany us. ~tOur first stop was the resting place of the Mother of 'Abdu'l-Bahá, that of the two younger brothers of the Master and of Nabil, the author of cThe
Dawnbreakers.' ReverentlyThe very pathetic story that the Master when still in confinement in 'Akka, wove mats and sold them to buy his mother a tombstone, Hussein Effendi confirmed. It is one of the saddest stories of the world and just a part of the suffering which the Center of the Covenant endured for our sake.
"Our next halting place was the beautiful Garden of the RidvTh named after that other historical garden of Riavin where Bahá'u'lláh first declared Himself to a larger number of believers. Here the Blessed Perfection used to dwell under the mulberry tree, beside the small stream with some of the faithful about Him. Flowers were blooming, the lawns were green and early summer fruits were ripe. Reverently we gazed into the room where the Most Beloved
Page 31Latest photograph of the Shrine of the BTh on Mt. Carmel, Haifa, showing the new additions to both the upper and lowermost most terraces, taken from the German Colony.
Page 32used to tarry from time to time while in 'Akka The devoted gardeners, already of the second and third generation, brought us golden apricots and purple mulberries and fragrant Persian tea.
One likes to linger there, but greater beauty beckoned us, so with hearty thanks and 'A1Uh-u-Abh6l' we continued towards the goal of the tdesire of the beloved of God,' Baha'i!
"Baha, too, had grown, become more complete in its outer garment. Bahá'u'lláh's earthly remains are now surrounded by more beautiful gardens, by new architectural additions, designed by Shoghi Effendi, who supervises all improvements perfecting the surroundings of the Shrines, not only in Baha, but also on Mt. Carmel.
"After being shown to our stately room in which lovely flowers and likenesses from friends in other lands greeted us, Hussein Effendi came to take us to the room which Bahá'u'lláh had occupied and in which He had received Professor E. G. Browne of Cambridge University. Before we entered it, we carefully read again, as bidden by Shoghi Effendi, the extraordinary tribute Professor Browne paid Bahá'u'lláh after his visit in the Mansion where he dwelt three days in that Holy Presence. Then we reverently entered that historical chamber. Our eyes sought the corner-seat where Bahá'u'lláh had sat when Professor Browne first beheld Him. His beautiful turban on the divan, His cloak, His spotless bed, all were most touching objects to behold. There were also His lamp, the candlestick He used and other relics from His earthly life.
The view of the mountains which He beheld from His window reminded us of His earthly captivity, yet of His mighty Spirit which encircles and pervades the world. Prayerfully we tip � toed away. How near He seemed!
(CEverything in the Mansion itself was a new joy.Ten years ago, when we could only see Baha from a distance, Muhammad-'Au was still living in it. Decay of the building which he was unable to repair, at last forced him to leave it. Shoghi Effendi was able to acquire the part occupied by him (Mubammad-'Ali) and began the task of restoring this most memorable place.
Two years were really required for it but the Guardian with bis great energy did it in ten months. He directed every detail of the restoration and the finished work is the most beautiful setting of any shrine in the world. At sunset time which 'Abdu'l-Bahá called, with the dawn, the two most spiritual times of the day, we followed Hussein Rabbani to the
Shrine of Shrines! Withlistening hearts and souis we entered into that haven of Life and Light.
Slowly with awe and wonder we approached the Holiest Threshold and with infinite gratitude we laid our foreheads on the flower-strewn Threshold which guards the entrance to the adorned room vaulting the earthly remains of the Most Beloved. Peace indescribable, a feeling of being nearer Him, of being in Heaven on earth enfolded us in this unforgettable eventide in Baha! We prayed for our dear ones and for all the friends in other lands, supplicating that they also may experience sooner or later this ineffable beauty. We begged for more capacity and zeal and devotion to the beloved Guardian and the Faith of God.
Many of the friends we mentioned by name. The wonder of His nearness there cannot be described in mere words, but like a blessing from Him it clings to one's consciousness, like the attar of roses, which the devoted keeper anoints one with, before entering therein.
It pervades one's soui and makes one move as in a dream from which one hesitates to awaken.
One longs to linger there always, for there is rest and the soui's homecoming.
"Later, in the Mansion, more of the work of the Guardian was to be seen.
His arrangement of the many things pertaining to the Faith must needs arouse the greatest admiration and gratitude of everyone who has the privilege of going to Baha, not oniy of every believer but also of people of other Faiths, who are now permitted to visit there. The guest-book for this purpose showed that they had come from all parts of the world.
Someone once said that Shoghi Effendi was not in favor of other than Bahá'ís coming to the Sacred Places. That is not the case. To the contrary, he favors it, it will make the Faith more widely known. How quickly the hours passed!
"Shoghi Effendi had asked us to write to some of our friends or the friends of the Faith from the Mansion and so, inspired by
Page 33our heavenly surroundings, we set to work to send more messages to dear ones. Suddenly a call came: we must leave for Haifa at once, by train, because it was too dangerous to return by automobile.
We were not at all frightened but sad, because we had longed to go once more into the Most Beloved's Shrine.
Hussein Rabbani sympathized with us and coaxed the driver to take us back all the way to Haifa.
Only our gestures and eyes could plead together with Hussein Rabbani's entreaties, and whether they were understood or not, the young Arab relented.
This, praise be to God, enabled us to prostrate ourselves once more at the Most Fragrant Threshold and breathe a fervent ~Goodbye' from earth's Paradise, confident that all the friends of God, no matter how far apart, will ever be near each other, in firmness to the Covenant of God and in obedience to the Guardian of the Faith.
"As the Beloved wished us to return to Europe over the land by way of the Balkan Assemblies and the way led almost past Baha, Mrs. Schopilocher, Jeanne and I pleaded with Shoghi Effendi to worship there for one more moment.
At first, because of the danger to us and perhaps to the Holy Family also (how heedless we can be!), he did not wish it, but later he graciously relented and once more, miraculously it seemed, we found ourselves in Baha, greeted by the sweet sister of the Guardian, Mehran-giz, and the three Honolulu friends who were staying in the Pilgrim House at the time. And then, although the heart was aching after parting in body from all that is precious beyond words to a Baha'i, we felt with dear Keith Ransom-Kehier that we could tnever be sad or lonely again' as long as we were able to lay our forehead, in spirit, on the jasmine-strewn Threshold of the Blessed
Perfection.ttShoghi Effendi had asked us to return to Europe by the socalled land way, via the Balkans, to visit groups and Assemblies in Beirut, Aleppo, Constantinople, Sofia, Belgrade, Budapest,
Vienna, the German Assembliesonce more, Zurich, Sweden, Norway and Denmark and to attend again the German summer school. In Beirut a group of fine believers awaited us. They were mostly students of the American University there, among them the Guardian's charming younger brother, Riaz, and one of his cousins, a physician.
It was delightful to meet these friends as some of them were already the third or fourth generation of Baha'is.
"Very early the next morning we arrived in Aleppo.
The friends were at the station, their arms full of flowers for us, and during the fifteen minutes of our stop we had a cmeeting~ right on the station platform. They would so much have liked us to stay longer. The young people there were anxious to correspond with other youths. We have endeavored to link them with the American youth as well as with the youths of other lands. From Tripoli to Angora we had our first contact with the fiery
Syrian nationalism. TwoAmericans also on that train (they were living on the Island of Bahrein in the Persian Gulf) showed interest in the teachings.
The woman said that she had lost her heart to inn, especially to Shiriz, a good omen we trust.
The situation of the Bahá'ís in Istanbul, Turkey, was a rather difficult one. They are fine and true souis, and would gladly give their lives for the Faith but the government forbids them to hold meetings or to distribute literature. They can only talk privately and perhaps at the risk of their lives or as we know, at least, their liberty. Meanwhile, they translate the teachings so that when their country has again more religious liberty they will have some of the sacred literature at their disposal in their own tongue.
CCJ~ Sofia the friends under the able tuition of Miss Marion Jack are a most interesting group.
They are intelligent, hardworking and very individualistic and would come to meetings almost every evening until midnight, and we seldom met Bahá'ís with such a ccapacity to listen' and such Cwillingness to learn.' Miss Jack, whom Shoghi Effendi praised highly and mentioned repeatedly, is working ceaselessly for the Faith in Bulgaria. Day in and day out she sees friends and sympathizers of the Faith, arranges meetings and sees that everyone is supplied with books. The Guardian called her cunique in her dauntlessness.~
'tMOSt of the time we were guests of Bulgarians interested in the Faith to whom we gave the message on the way to London.
Page 34Most of the people in that country seemed very poor, even the intellectuals, but there, like elsewhere, they crave to better themselves. Those who attend the meetings of Miss Jack at least have a definite hope of the New World Order which they want to help build. We arrived in Belgrade about
JunelikE, a Jugoslavian writer, sent word at once to greet us. She is a most radiant and capable soui.
She was so anxious to hear about the Guardian and the holy places. She arranged meetings where we spoke and although their group there is small, the believers are very sincere.
"While we were there Madame iij5 told us the following story. She had worked very hard to translate tBahá'u'lláh and the New Era.' CI wanted it to sparkle like a diamond,' she said. One night, word synonyms recurred so incessantly that she could not deep, when suddenly she saw the kindly face of a man who seemed to tell her to rest and sleep.
Then she peacefully dozed off. The next day an American believer presented her with a photograph of Dr. Esslemont. It was the likeness of the man who had appeared to her the night before!
ttPassing on to Budapest the sympathizers of the Cause were most cordial to us. Prof. Robert Nadler was first to call on us. Formerly a Theosophist, now a great sympathizer of the Faith, and a wellknown painter, he had painted the portrait of 'Abdu'l-Bahá who had graciously consented to sit for him. Just a year before his death (June 1938) Prof. Nadler was glad to write for us the following appreciation of 'Abdu'l-Bahá: tlt was in the year 1913 that we here in Budapest first heard of BThism and the Bahá'í Movement. We heard that 'Abdu'l-Bahá, while on his return journey from California, gave several lectures at different Theosophical Societies in Europe, so the Hungarian Theosophical Society also invited him to give public lectures on the teachings of his father, Bahá'u'lláh. He kindly agreed, and stopping his iourney in April for a few days he gave several public lectures which were well attended by people eager to learn something of the new light-bringing ideas coming from the East and shining to the far West.
'Abdu'l-Bahá spoke in Persian and his lecture was translated, sentence by sentence, into English and again from
English into Hungarian.I can say that the great majority of those who were so fortunate as to hear his words were enthusiastic about his teachings; the all-embracing 'ow and goodwill towards everyone, the promotion of international intercourse through an auxiliary language, equal education and equal rights for both sexes, the promotion of universal peace, and the acceptance of the fundamental truths of all religions (which would eliminate all religious persecution) � these were the main uplifting ideas which we heard and which were fully accepted with great appreciation by the audience.
'Abdu'l-Bahá said that there should be no antagonism between religion and science, and that the founders of different religions, such as Zoroaster, Moses, Buddha, Christ and Muhammad never stated that the preceding Prophets were false � they all spoke the same truths.
tAll the members of the Theosophical Society then present were glad to learn of the harmony of 'Abdu'l-Bahá'í teachings with the main principles and aims of those of the Theosophical Society: "To form a nucleus of the universal Brotherhood of Humanity without distinction of race, creed, sex, class or colour!"
tWhen 'Abdu'l-Bahá arrived in Budapest I greeted him at the Hotel Dunapalota on the shore of the Danube with the beautiful view across the river to the Royal Palace opposite.
When I saw him and shook hands with him, I was so greatly impressed by his whole personality, the serenity of his expression, his calm spirit and imposing stature, that I asked him if he would give me, if possible, a few hours of his precious time, that I might have the opportunity of painting his portrait. He replied that he had not much free time, but that he was willing to fulfill my request. Thus he came three times to my studio, and was a very patient model. I was all too happy to be able to paint him, feature by feature, and to be able to immortalize the earthly temple of so highly developed a soul.
was glad to hear him and his companions say that they thought the portrait a success. They even asked me what the price of it would be, but at that time I had no
Page 35desire to gain financially by selling the picture, which remains one of my best works. It has been my pleasure to have 'Abdu'l-Bahá'í portrait in my studio for twenty-four years, and I shall never forget the few hours of his presence there.' (Signed) Robert Nadler, Budapest, March, 1937.
c!Going on to Vienna one became aware, there, as well as in other Austrian cities like Lnnsbruck and Salzburg which we touched, of a very 'C th 1' atmosphere. Perhaps because at that time there existed an agreement, cConcordat~ between the Pope and the Austrian church to combat all non-Catholic religions (the Jews were an exception) counteracted by the German section of the Versailles Treaty which guaranteed religious freedom to all Austrians. Nevertheless, the law compelled children to receive religious training and therefore they had to belong to some faith or other. The Cardinal at this time was doing his best to rid the country of all non-Catholic beliefs.
Thus, the Bahá'í activities in Vienna were being supervised by detectives.
Curiously enough, Bahá'ímeetings were permitted because the government did not consider them tversamm1ungen~ (meetings) which were forbidden at that time, but ~AndachtsiThungen' (services). The detective, also present at the Nineteen Day Feast, would not allow us to address believers but permitted us to read from the Teachings. The N.S.A. meetings were not supervised, however, and we could speak of our experiences and the Faith in other lands. The vice-president of the tOesterreichsche Frauenschaft' (Women of Austria) called on us and invited us to one of their club meetings; as foreigners were forbidden to speak in public during the summer, she spoke herself on the Faith and read about the life of T~hirih which had so inspired the mother of the former President Hlainisch, and who, inspired by that tr~nian heroine, originated suffrage in Austria.
tCIn Munich we had again several meetings and then went on to Castelovice, Czechoslovakia, to visit Madame Bene~ova whom we had interested, in Capri, and who had been deeply impressed with Shoghi Effendi's message and his gift of Bahá'u'lláh and the New Era.' Me~nwhi1e she had, after intensive study of it, accepted the Cause and was delighted to hear about Haifa and 'Akka. Some hours were spent in Prague with another believer, an indefatigable worker of the Cause, who also devotes considerable time to Esperanto, the universal auxiliary language. He translates all he can of the Holy Writings into his own tongue, brings them to the blind and distributes much literature.
We also called on a University Professor, a sympathizer of the Faith, and spoke about the Bahá'í Faith in Iran where he had sought ~ut Bahá'ís everywhere.
He spoke of Martha Root, whose rare personality he much appreciates.
Once he went to Vienna to meet there Mr. and Mrs. Carpenter, both of whom he holds in great esteem. He was delighted with news of the Faith and said he had given Bahá'í books to many of his students. The next day he and his wife came to call at our hotel.
"As Shoghi Effendi had asked us to visit the German centers again, we recrossed into that country and visited Assemblies and groups in Dresden, Leipzig, Berlin and Hamburg.
From there Jeanne Bolleswent to the Bahá'í summer school in England, while J. Ruhanguiz Bolles visited
Rostock, Warne-mtindeand Graal, speaking to believers in these cities, then taking the steamer to Copenhagen, Denmark, where Johanna Siirensen created opportunities for meeting people interested in the Revelation. On the way there the Holy Writings were discussed with the Danish head of the Lutheran Church. In Oslo, Johanna Schubartli, also, arranged meetings with groups and with individuals in the interests of the Faith, and the Esperantists who knew about the Cause invited me to Kunshoim. Meanwhile a telegram had arrived from Riimmen, Sweden, to see Mrs. Palmgren, a Swedish believer who translates the Teachings into her mother tongue.
"Going on to Stockholm, a friend of the Faith who had recently been in Russia where she had found Communism a trctical~ solution of world affairs seemed to change her mind about it, after hearing about Haifa and 'AkM and the Bahá'í Administration.
Another wouldbe Bahá'íthere, who formerly studied for the priesthood, hopes to realize his ideal to teach the Faith in the north of Sweden after further study of its teachings.
Page 36writer. Scandinavia seems a fertile soil for teaching the Cause. Her people, with their mostly Lutheran beliefs, fine intelligence and general knowledge of German and English (especially in Norway) should make resident and traveling Bahá'ís feel much at home there, In 1937 a number of Bahá'ís visited that peninsula, on which Shoghi Effendi seems to concentrate at present.
It had been suggested that we attend again the German summer school so we hastened back from England and Scandinavia respectively to Esslingen. Ten wonderful days were spent there with the believers on that lovely mountainside, with a beautiful view over the city of Stuttgart which 'Abdu'l-Bahá loved so much and which has one of the largest Baha centers. Believers of many countries attended, including friends from the United States, Canada, Austria, Bulgaria, Latyja, Norway, Denmark, Sweden and I r~n. It was one of the happiest gatherings, the German friends said, since 'Abdu'1 � Baha was with them in 1913. There, it was, we first heard the thrilling cable from Haifa reinspiring the believers to go forth to the ends of the earth to teach, and it was then that Jeanne Bolles cabled: t'Mh t can I do?' and received Shoghi Effendi's answer, !Con. centrate on Central Europe.' Leaving at last that happy place we revisited Zurich (upon request).
There Madame L'Orsa Zchokke, the charming Swiss singer and descendant of a great Swiss writer by that name, telephoned us to visit her in her lovely mountain home. She had offered previously, through us, her wonderful four-hundred-year-old chalet in Sils Maria to Shoghi Effendi, should he come to Switzerland. She is studying the Faith in which she is much interested.
The other believers in Zurich hold Feasts in their homes and teach to the best of their ability. The Swiss people, mostly Calvinists, arc highly intelligent, sober people and are a trich field' for any Bahá'í who will settle there. Nothing seems a greater introduction for the Swiss people to the Revelation of Bahá'u'lláh than, as I have already mentioned, the confession of Faith of their beloved countryman, Auguste Ford.
Speaking of him for a moment, we heard the following story in regard to alcohol.
As a great psychoanalyst, he was especially keen to cure drunkards. His patients usually recovered but often had relapses. Hearing about a shoemaker's success in permanently curing such people he went to see him to find out the secret of his cures. Smilingly, in the course of conversation, the shoemaker asked Dr. Forel if he himself took any alcohol. tJust a glass of wine,' the Doctor replied, toccasionally with my dinner.' ~This' said the simple man, cmight be the only reason for partial failure in the cure of your patients.'
cdt was to be another year's stay in Europe in response to the Guardian's appeal. This made a flying trip to England necessary to say goodbye to some of the family who returned to the United States, another member remaining in Cambridge. In that charming old intellectual center, opportunity was afforded to bring the message to a number of students.
Literature was distributed and we hope for permanent interest from these earnest young men who long for a more logical and live faith.
ttNow returning to the continent by way of Holland, we contacted Bahá'ís in Haar � lem, Brummen and the Hague. They meet whenever possible, come together especially for Unity Feasts and are busy spreading the Faith in their liberal country where two more believers from Germany have joined them. En route to Hamburg, Germany, (from Holland) three sisters from Puerto Rico became interested in the Faith.
They were visiting various institutions of learning in Europe, being educators themselves. They met other believers in Hamburg and Munich. When we parted, they invited us to their island home.
"In Hamburg, Miss MaryMaxwell, now in command of German, had been teaching for several weeks and had establi5hed a Youth Group.
Soon Mrs. May Maxwell joined us there and together we continued three weekly meetings and saw the believers individually.
After several happy weeks, on our way to Hungary we made a detour to Warsaw, Poland, to look up some friends of the Faith, and two Polish gentlemen who promised to translate Bahá'í literature because they felt that their country was in need of such liberal truths.
Miss LidjaThe Shrine of the BTh at twilight when the terraces and fa~ade are illuminated, as seen from the German Colony, Haifa. (Note removal of houses adjoining the terraces.)
Page 38Zamenhof, a distinguished Polish believer and daughter of the late Dr. Zamenhof, the originator of Esperanto, who is at present in the United States, is constantly engaged in translating the Holy Writings into
Polish and Esperanto. Welcomelady who loves the Holy Writings. She had translated Paris Talks' by 'Abdu'l-Bahá into her mother tongue, and offered to do further work for the Cause.
ccIn all these countries mentioned we found a generous hospitality and, especially among the Baha'is, a great eagerness for news of the Guardian and the Holy Places. They feel that we are able in the United States to shout the Message, as it were, from the housetops.
For these believers to teach in their respective countries often means that their friendships and even their livelihoods are at stake, because of the governments (in many of them church and state being one) they find themselves religious outcasts, since these governments recognize only those who belong to the great known religions.
All others are classed as 'f1' (free thinkers) and that brands them, now, more or less as Communists.
Europe is desperately m need of these teachings and so we should be indebted to believers like Miss
Marion Jack and Miss BerthaMatthiessen who remain there to help us in the fulfillment of the Seven Year Plan, in which every sincere believer should crave to have a share.
ttOn our way back from Haifa a few months previously, we had passed through Budapest, as already mentioned and had been enchanted by its medieval beauty and by the friendliness and charm of the Hungarians. In addition, we had been told that there were some sympathizers of the Cause, so after the Beloved's cablegram we decided to return to Hungary, the It' of Europe. Today, in her beautiful capital which the Danube divides into two cities, Buda � the old and Pest � the new, live the most active of modern Hungarians. They, like people in other lands, yearn for a broader spiritual teaching and many were joyous to find that the teachings of Bahá'u'lláh included provisions for a new and better World Order.
Some addresses were sent to us by believers as an introduction to the land of the Magyars, but, above all, immortal traces have been left by 'Abdu'l-Bahá who visited Budapest for nine days in 1913. Here many of the distinguished men of Hungary called on him, among them Count Apponyi, Prelate Gies-wein, a distinguished Rabbi, Prof. Nadler and others.
He lectured at the Old Parliament, as guest of the Theosophists and other movements.
A number of people we had met had heard of him and had been unforgettably impressed. When the Master came to Budapest, responding to an invitation of a Hungarian gentleman, Mr. Stark, many of the notables of the city were at the station to greet him and call on him later. When asked, at some later date, if he had seen the fine, old city, he said it was beautiful indeed, but that he had not ventured upon that long journey to see the sights but was searching for the hearts of the Hungarian people. Calling one morning on the friends who had invited him to Hungary he was asked by Mrs. Stark, his hostess, if he would have some wine or other refreshments.
When 'Abdu'1-. Baha declined, she felt that he might not refuse some of the fine spring water, a table delicacy since Roman times. In precious crystal glasses, the maid brought a trayful of it, and as she placed it carefully on a table, she perceived 'Abdu'l-Bahá standing near the window.
Slowly and deliberately she advanced, knelt before him and begged him to bless her. This very touching scene brought tears to the eyes of those who surrounded the Master.
Perhaps it recalled a similar event hundreds of years ago. When asked later by her mistress why she did this, she said, ~I was impelled to, because he seemed to me one of the "Kings of the East."
"Shoghi Effendi recently wrote: tBuda-pest, a city that has been blessed by the presence of our Beloved Master, and which for this reason alone, is bound sooner or later to develop into one of the leading centers of the
Cause in~ Europe. Thesoil for teaching seems exceptionally fertile there. .' And so it is indeed.
"Other Bahá'ís had been there before us, and were fondly remembered. Their friends, sympathizers of the Faith, arranged for us to speak to the English
Speaking Circle, the Woman'ssucceeded in having a Youth Conference which about twenty-four people attended.
'tJeanne Bolles, R. Bolles and Mrs. F. Schopilocher who happened to be in Budapest at that time, spoke at that meeting both in English and German.
The latter is a language which educated Hungarians speak very well because of their long connection with the former Austrian monarchy.
These young people were invited afterwards to the weekly meetings. At that time the Shoghi Effendi had sent us a pilgrim from the Holy Land, Miss Bertha Matthiessen, who brought fresh light and courage to us. Mrs. Schop-flocher also remained for some time and held gatherings for the interested ones at her hotel. Gradually about forty-five people attended the meetings in our pension and during our stay a number of peopie declared themselves believers. And so a Bahá'í group was formed. The secretary is a charming Hungarian journalist who had heard about the Teachings in England and another outstanding believer is the young daughter of a Hungarian poet whose devotion to the Faith we have found to be most unusual. The new believers, so enthusiastic and devoted, are translating the teachings. They meet as regularly as they can and are resolved to faithfully carry on, to illumine their unfortunate country with the light of a new spiritual consciousness. Alas, they can oniy meet in public with a detective present, because of persecution of the Catholic press which tried to prove them Communists and denounced them after our departure. The police, however, decided, upon investigation, that they were certainly not communistic. Since then a number of others have joined the ranks of Bahá'ís in Hungary.
Any believer passing through that beautiful, old city will find himself much at home there, thanks especially to the generous hospitality of two well known sympathizers of the Faith in whose homes occasional meetings are held and who are hosts to every Bahá'í who passes through that city. The press was also very favorable and published a number of articles at intervals about the Bahá'í Revelation.
so, after a period of effort without apparent reward, such fruits of the Divine Tree became apparent that their reality was scarcely believable.
"How inestimable are the blessings bestowed upon this ancient land, how great the bounty that brought the Center of the Covenant of God to this city to shed the light of Bahá'u'lláh upon it by his own presence and to plant seeds destined to bear fruit of great richness and beauty. tWherever His blessed feet have trod, that very place is holy.'
was hard to leave these wonderful believers and sympathizers of the Faith but at last our journey took us again to Zurich to call on the Swiss Baha'is, and thence to Geneva to visit the Bahá'í Bureau where the Polish aunt and cousins of one of the Guardian's wards entertained us. They are very much interested in the Revelation and upon further study wish to accept the Faith. Traveling via Lausanne, Montreux,
Luzerne and Interlakenthere was opportunity to present the Faith to individuals. A few fragrant days were spent with Bahá'í friends in Munich.
Arriving in Hamburg ten days before our departure for the United States we found that the Faith had, now, been suspended in Germany. But the Bahá'ís there told us they wished the believers in other countries to know that the authorities in Hamburg had been almost apologetic about confiscating their public libraries, and when the friends asked them what they should do if Bahá'ís from other places came to visit them, they were told to receive and entertain them, though of course, they could not hold any Bahá'í meetings.
Thus, we could visit with our fellow believers while waiting for the ship to carry us back to the ~knd of the free.'
Tears rolled down our cheeks when we passed again the Statue of Liberty in New York Harbor and felt ourselves once more a part of the world where people are free to listen to and spread the Faith of the Revelation of Bahá'u'lláh. But nevertheless, in all those countries of an anxious Europe and near East we found t1isteffing~ ears, straining to understand the most hopeful message of this Day. With many of these souis contacted, we correspond, answering their anxious questions and sending literature.
We feel they would even at this challenging hour welcome Bahá'í pioneers whom they treat with much respect and affection, because in
Page 40their teachings they recognize dimly the promise of a new and better World
Order."To have the tenets of the Bahá'í Faith spread to remote parts of the earth was the objective of the recent journey undertaken by Mr. and Mrs. E. R. Mathews. Though many obstacles presented themselves the Word of Bahá'u'lláh was left on the soil of distant islands and continents. The following are the main depots established for the Bahá'í Literature.
Rio de Janeiro, Brazil.Mrs. H. Cooper, 36 rua Henri Constant, Dept. de Copaca � bana. Books now obtainable in that city are in English and
Portuguese.The Theosophical Society, Markham Bid., Librarian, Miss S. A. Parris. In the library books can be obtained in Dutch and English.
Johannesburg, S. A. AtBulawayo, S. A. Rev. M. I. Cohen, Pastor of Hebrew Congregation, P. 0. Box 470. (A recent letter asked for more literature.)
Seychelles Islands (offIsland of Java, City of Batavia. Book shop of G. Kohl & Co. Noordwigk No. 12. Books on sale in English and Dutch.
Island of Bali, DutchNetherlands. Books are in the care of Mr. and Mrs. George Mer � chon in English, Dutch, and French.
Philippines, Island of Zamboanga, St. Jean's Penal Colony. Books in
French.Philippines, Manila. National Library, Reference Dept. Books in English and French Unexpected opportunities to speak and teach in South Africa under distinguished auspices made that country the outstanding experience of the trip, reports Mrs. Loulie Mathews.
The Bahá'í Tenets were received with great attention and many men, more than fifty in one talk in Bulawayo, listened attentively to the Principles. Leaving South Africa and arriving in India we found that a picture letter had been prepared for us, on the top were views of South Africa and underneath the names of every one who was present at the first talk given.
A note was enclosed that reads as follows: Dear Mr. and Mrs. Mathews: Every one who heard you speak was so delighted with your talks that they all want you to come back.
We thought it would be appropriate to send you both a memento of your visit to South Africa.
Talking it over, Mr. Scott conceived the idea of making a picture letter.
Harold Morris caught the vision and drew the pictures for you.
You brought to us a solution of our religious difficulties through the Bahá'í Cause and taught us a new and illuminated pathway to social and spiritual life. Every signature conveys a special appreciation of your work and your visit and goes to you with gratitude.
May you return to us and tell us more of the bright future depicted in the tcNew World Ordcr." � LoTTW A. ASKELAND.
Mrs. J. Ruhanguiz and Miss Jeanne Neger Bolles, writing from Zurich on July 27, 1937, send the important news that by their efforts a Bahá'í group has been established in the city of Budapest.
"It consists of six adult believers and two minors, seventeen and nineteen years old. Four more adult believers will declare themselves, they assured us, after further study of the Teachings during the summer months. These eleven, we hope, will constitute an Assembly in the autumn. The believers all accepted the Bahá'í Faith according to the Administra-don and wrote this individually to
Shoghi Effendi. The NineteenDay Feasts were kept and are being continued by the believers. Renie Felbermann, speaking
French, German and English"We left a small library of German and English books with them. There is oniy the Esslemont book and World Religion,' by Shoghi Effendi in Hungarian, and the Esperanto translation of tWorld Religion,' made by Miss Zamenhof. The tHid-den Words' are now being translated by a believer into Hungarian.
"The meetings (study class) which grewslowly from November (until 45 were present on July 13) are being continued in a very pleasant, central place in the city. According to an article in one of the daily papers, the group is composed of tinte11ec~ tuals' and includes journalists, writers, architects, doctors, painters, sculptors, presidents of clubs and business men and women. There were no Bahá'ís in Budapest when we arrived."
Detailed reports, with interesting comment and analysis of the spiritual conditions encountered in her teaching work, have been received from Mine. Gita Orlova. These cover activities in Copenhagen from Sep-rember 22 to October 27, and in Stockholm from
October 28 to NovemberAt Copenhagen, Mine. Orlova discussed the Faith with a number of prominent scholars, musicians and diplomats. A number of press clippings attest the success of this activity.
Among the public meetings held there, Mine. Orlova spoke at the American Woman's Club and in the same hail where previously she had given a lecture recital on a cultural subject. This meeting was followed by questions and answers on the Cause.
From November 6 to November17, Mine. Orlova returned to Copenhagen, where a number of meetings were held in the studio of Mrs. Ingred Nybo. A study group was formed at these meetings.
Mine. Orlova found it possible in Copenhagen to bring the Faith to the attention of persons of influence, and associate the Bahá'í conception of World Order with the fundamental trend of the age.
At Stockholm, Mine. Orlova had the same facility to meet the responsible type of person, and through such influence an interview was arranged with the four largest newspapers of the city. Much attention was attracted by this dignified presentation of the Teachings. A public meeting held at the Lyceum Club led to many questions and interested discussion.
One of the leading artists of the city arranged to start a study group.
Mine. Orlova impressed upon her audiences the fact that the leaders of society have the greatest responsibility for striving to establish the new World Order. The following centers were visited by Mine. Orlova in Germany: Esslingen, Stuttgart, Geisling-en, Zuffenhausen, Karisruhe, Heppenheim, Heidelberg, Frankfurt, Leipzig, Dresden, Berlin, Hamburg, Bremen, Rostock-Warne-miinde.
Most of her meetings in Germany were in the homes of believers, although several public meetings could be arranged. It is impossible to read this report without realizing the importance of clarifying, in every section of the Baha world community, the Guardian's fundamental instructions on which the future progress of the Faith depends. Besides finding continuous opportunity to discuss these matters with believers, Mine.
Orlova met certain people, like Paul Peroff, a scientist, whose interest in the Cause can become very important.
ttSunburst," the book written by Mrs. Lorol Schopflocher on her adventurous travels and her experiences serving the Cause in many parts of the world, has been published by the firm of Rider and Company, London,
England.In preparing this volume, the author had in mind particularly the need of establishing a link between sophisticated persons and the reality of religion in this day.
It is illustrated by a number of unusual photographs, including signed portraits of Oriental rulers and Baha subjects, some of which were given Mrs. Schopilocher by
Shoghi Effendi.In November of last year the Baha of Auckland, Sydney and Adelaide had the great pleasure of a visit from Mr. Siegfried Schopflocher, a member of the N. S. A. of U. S. A. and Canada.
Some of the Auckland members met him on arrival and arranged for an informal meeting the same evening as he was leaving Auckland the same day. A very happy and profitable time was spent with him, taking the form chiefly of questions and answers. In Sydney and Adelaide Mr. Schopflocher was able to address public meetings as well as meetings with the Spiritual Assembly.
In an address to the latter in Sydney Mr. Schopilocher expressed his deep joy at finding, throughout Australia and New Zealand, the real spirit of unity and true Baha love and friendship. He stressed the need of fostering the community spirit through properly organized
Page 42socials as the test of Bahá'ís was their capacity to associate together in love and harmony. This phase of Baha life, he said, could not be overemphasized.
Other points stressed were: 1. The benefits gained by observing the Fast.
2. The need of the N. S. A. to gain the confidence of believers and the duty of local assemblies and all believers to support and obey its rulings.
3. The enormous value of summer schools, the primary object of which is that of a school � Teaching.
4. The importance of registration.5. The need of understanding in dealing with problems as to voting membership.
6. The importance of theMr. Schopilocher paid a visit to Mr. Bolton's newly erected house at
Yerrinbool which Mr. Boltonwishes to be used as a Summer School when arrangements can be made for this much-desired project. The friends appreciate greatly the valuable work Mr. Schopflocher was able to accomplish in so short a time.
Mrs. Frances Stewart, Secretary of the Inter-America Committee, sends the following account of her experiences in taking the Bahá'í Message to Mexico in 1937.
"When on July 15 last, our ship approached the harbor of Vera Cruz, and we saw the scars left by cannons that had bombarded the city in former years, our prayer was that we might be privileged to bring to the peopie of Mexico the great Bahá'í Message of Unity and Love.
This prayer was granted, for Bahá'u'lláh had prepared a group to receive this Message in a most wonderful manner.
~tIn Mexico City, while speaking to a Woman's Club on the subject of: tPeace in a New World Order' and quoting from the Writings quite freely, I noticed the deep interest of a lady not far from me.
After the meeting she hurried to beg me to go with her that evening to the home of a friend where a group met weekly for study and discussion.
I felt impelled to break a former engagement and gladly went with Miss Aurora Gutierrez to meet nine Mexican peo-pie, who later became the first
Believers in Mexico. Myfriend explained that for several years this group of seekers had met regularly to discuss spiritual questions and to study the increasing turmoil in the world. After a beautiful prayer given by Mr. Pedro Espinosa, the group leader, in which he asked for spiritual vision and understanding, they asked me to repeat the message I had given at the club in the afternoon.
I then asked if I might tell them of the Bahá'í Message.
"Way into the morning hours they listened and asked questions about the Cause and asked that I meet with them often and they would bring to the circle all of their group. After three such meetings with an ever larger group, the leader told me that they had for some time been convinced that somewhere in the world a New Manifestation had appeared to give the Truth for the New Era. So convinced had they been that they had sent their leader, Mr. Espinosa, to the United States where he traveled from New York City to California in search of evidence of this New Manifestation.
He did not find it but returned to Mexico convinced: tThat from a foreign country a Teacher would bring them the Good News of a New Manifestation.' They had continued their regular studies and when they heard the Bahá'í Message, they were convinced it was the Truth they had long sought.
At this meeting Mr. Espinosa handed me a paper on which were written the names of the nine I had first met saying they wished to be received as Believers of the Bahá'í Faith and would become the center for spreading the Message throughout Mexico. I later learned the leader has had experience in the publishing field and he was enthusiastic when asked if he could help to translate the writings into Spanish for use in all Latin America. He is now assisting in the translation of the book of Prayers, Bahá'í Procedure and the Bahá'í Study Course and soon these will be ready for use among the many inquirers throughout
South America.will elect their first Spiritual Assembly on next April 21, the first in Latin America. They meet each
Page 43Friday evening for study and discussion and new friends are being attracted to the Cause. One of the group is a primary teacher and she is teaching the Cause to a group of children.
'Weekly letters tell of the radiant Bahá'í spirit that inspires this group and already a teaching fund is being saved to spread the Message throughout Mexico.
"A true Bahá'í Feast was held the evening before I left Mexico City. Roses, red and white, banked the table, the music of violin and piano spoke the universal language of harmony and radiant faces gave evidence of hearts and minds united in Love and Understanding to build the New World Order of Bahá'u'lláh. That night I told the story of Quarratu'1-'Ayn and among those present were women who had been active in securing the recently enacted laws giving greater freedom to the women of Mexico."
The Honolulu Assemblygives interesting details about teaching activities carried on by visiting
Baha'is.alt was our good fortune to have Mrs. E. R. Mathews and Mrs. R. D. Little with us in December, i93 5, January, February, and part of March, 1936. Through
Mrs. Mathews the Bahá'íspresented gifts at Christmas to the children of Kalaupapa, of which at that time there were 75. These children are born to the lepers at the Kalau-papa Settlement on the Island of Molokai. They do not have leprosy as they are taken from the parents at birth and are kept in two homes in Honolulu, one for girls and one for boys, and are charges of the government till they reach the age of 21.
"Through Mr. and Mrs.was the recipient of a very generous gift from a friend which enabled us to do many things; among them give several two-year magazine subscriptions to the Leper Settlement, subscriptions to the girls' and boys' homes on this Island, also to the Susannali Wesley Home (children's home); a gift to the Book Fund of the Library of Hawaii where we had the privilege of having the Auditorium for our Monday evening meetings free of charge; and a tree planted in the new park dedicated to the
Greatest Holy Leaf.from Geneva, arrived in Honolulu on a hurried business trip, so our Nineteen Day Feast was held on January 17 instead of on January 19 ~o that we could have the pleasure of having Mr. Bishop meet with us. Mrs. Mathews was hostess, and the feast was held in tThe
House Without a Key.'Fifteen Bahá'ís were present, four non-BaM'i friends coming in for the material feast.
"Tn February, 1937, we were delightfully surprised to receive a radiogram from Mrs. Mamie Seto informing us she was aboard the liner and was arriving in Honolulu in a couple of days. While she was making a business trip she gave unstintingly of her time to the Bahá'í Cause. She took charge of our public meetings at the Library, our Friday morning class, and gave us an extra hour every Wednesday morning which was given over to the study of the Administration.
In the meantime she was always giving the Message to some one, alone and in groups. Those six weeks were most happy ones and we were sorry to have her leave us. ttMrs. Mathews arrived in Honolulu May 8 aboard the Franconia en route home after having made a world tour in the interest ~of the Bahá'í Cause, especially to place Bahá'í books in the Libraries and bookstores of the different cities visited. These books were translated into German, Spanish, French, Dutch and English and were accepted by the Libraries in cities of India, Siam, Java, South Africa and in Manila. She was entertained at the Nuuanu home of Mrs. S. A. Baldwin. In the afternoon she talked to a large group of friends on the conditions and experiences she had had in placing these books.
ttMiss Martha Root arrived May 26 on the Tatsuta Maru for a day's visit before continuing to Japan, on this, her fourth tour of the world. Mrs. S. A. Baldwin was hostess at a Tea given for Miss Root, about thirty friends being present to bid her Aloha. Miss Root gave a most interesting talk of her experiences of meeting different ruling families in Europe and presenting the Bahá'í Cause to them.
"Mrs. G. Gunning-Davis of the Chicago Assembly passed through Honolulu June 21 on her way to Australia to spend a year visiting her mother and other relatives.
Several of the friends met her at the boat and took
Page 44Exterior views of the reconstructed House of Bahá'u'lláh's father, in TAkur, M&zindar&n, IrAn. The rebuilding of this house has been made possible through the contribution of Mr. Asasi of Tihr~n.
Page 45Then eight of the friends met at "Waikiki for lunch, after which a most pleasant two hours were spent listening to her tell of the highlights of the Convention. Her plans are to return via Honolulu next year and we shall be eagerly looking forward to seeing her again.
Mrs. Marion Little arrived June 3 to spend the summer as the house-guest of Mrs. S. A. Baldwin. Most of her time was spent at the Baldwin home on Maui, and word comes to us that she did some very notable work for the Cause on that Island.
(cMrs Stuart French, a member of the National Spiritual Assembly, accompanied by Mr. French, passed through Honolulu August 23 on the Mariposa on a cruise to Australia and New Zealand. She was entertained by the Bahá'ís at a community luncheon at the home of Mr. and Mrs. Marques. Around the large table sat twelve of the friends with Mrs. French at the head. It was one of the most happy gatherings we have had and we feel that our guest was the very embodiment of the first counsci unto us tPossess a pure, kindly and radiant heart.' After lunch we were granted the privilege of asking questions. Time for Aloha came all too soon.
c(Ho1~eward bound, Mr. and Mrs. French arrived at Honolulu September 29. Mrs. Baldwin, being in Honolulu this time, begged for the honor and privilege of entertaining Mrs. French.
A delightful luncheon was served in the room dedicated to the Bahá'í Center. Later we gathered at the cottage and Mrs. French told us of some of her wonderful experience in Australia and New Zealand. The time for departure came much too soon and it is our hope that they will return to us some day for an indefinite stay.
c(Mrs. Mathews visited Honolulu again in 1938.(CAt once she made contacts and began teaching several times a week. As she went into the different shops to buy this and that she dropped a word and soon had several classes.
She found that the people in charge of her hotel had been studying many things and were just ready to absorb the teachings, so eager, in fact, that this week I was asked for a list of all the Bahá'í books so they could send for them all.
She gathered many around her and when she departed she left three definite classes of six each. Two of these classes we can keep definite contact with as they were left with two of our believers, the other is with the friends at the hotel and they seem to be afire with the Cause and they will spread it wherever they can.
CtAS is usual, during the last few weeks many people began to hear of this Bahá'í teacher and to ask her to talk to their different groups. At the weekly luncheon of the Pan-Pacific Club both Mr. and Mrs. Mathews were invited to be the guest speakers, and while it was not a Bahá'í talk, Mr. Mathews telling of his contact with the schools in England and Mrs. Mathews telling of her trip to South America, still she was known by all as the Bahá'í Visiting Teacher and these peopie began to ask what it was all about.
About eighty people attended, which was their largest crowd for some time and they were all delighted with her talk for it was most interesting.
ccBesides these classes and speaking before the group at the Bahá'í Center every Monday evening and before the class at the Center every rriday morning she was asked to give the Message to two Sunday-School classes at the Central Union Church (a church that takes in, or rather is composed of many denominations and before which Mamie Sew has spoken many times) and to two classes of students at the McKinley High School and two classes of students at the University of Hawaii.
In all these classes they seemed eager to hear of the Cause, apparently there was no opposition, and all were eager for the literature. She said that for the first time she was able to give the direct teaching.
CCAt Christmas Mrs. Mathewswent to the leper home for children on this Island and took gifts for all the children and shortly before sailing she received an invitation from the Leper
Settlement on Molokaiasking if she could come to see them, they loved her and wanted to tell her so. Four days before sailing one of the trustees took her by plane one morning, returning about six in the evening. Her experience was most wonderful of which only she can tell.
Page 46"This year we have had two new believers who have been coming regularly for a long time and we feel they are tried and true, and while there has not been a great number of new ones taken in during Mrs. Mathews' stay, we do feel that the work she has accomplished was greater than what has ever been accomplished before. None of our group are trained teachers and none of us are able to give all our time but we are steadily growing I feel sure, and we are hoping through His mercy and bounty to tbecome stars shining in the horizon of guidance, birds singing in the rosegarden of immortality, lions roaring in the forest of knowledge and wisdom, and whales swimming in the ocean of life.' "
TEACHING REPORTIn its annual report for 19371938, the National Teaching Committee describes the range of the activities so accelerated by the Seven
Year Plan in North America.ttThe dynamic calls of the Guardian place before the American Bahá'ís that portion of the Divine Plan of 'Abdu'l-Bahá for teaching the Bahá'í Faith that they must fulfill during the seven remaining years of the first Bahá'í century.
The glorious task of establishing the New World Order throughout the length and breadth of the American continents carries with it grave responsibilities, but at the same time it is releasing spiritual power such as has never before descended to these countries. Before our very eyes we have seen, even during the first year of this Seven Year Plan, the fulfillment of many of the promises of the Master that He would ever be with, guide and bless those who arose in the spread of the Divine Teachings. The sacrifices and devotion of the friends have been the magnet for divine confirmations, opening the doors and achieving ever-increasing victories for our beloved Faith. Let those who are seeking the breaths of the Holy Spirit arise as Bahá'í pioneers, sever themselves from home ties, enter one of the virgin areas, and they will experience a flood of Heavenly Blessings.
"The American Baha'is, to an individual, have arisen to play their parts in the divine drama being enacted on the horizon of America's spiritual destiny. The progress of the teaching work during the first year of the Seven Year Plan, if intensified as it gains momentum, will bring forth spiritual influences that will assure the achievement of our goal.
ctIt is impossible to recount the unceasing sacrifices, the untiring efforts, the heroic deeds, and the depth of spiritual consciousness developed by the friends during the past year. Nor is it possible to gain more than a slight impression of this great collective action, carrying forward as it did in all directions, the divine Banner of Bahá'u'lláh. In not one instance has the effort of even the humblest been without result. Certainly such a standard of service and such an outpouring of heavenly confirmations have never been witnessed in this country.
Pioneer Teaching in VirginCCPioneers have arisen and, leaving home communities, have moved into new states and established the Faith.
Many, singly and alone, have entered areas of spiritual darkness and brought the Light of Guidance. Others have diligently carried on the work of developing these new centers of attraction, while one and all have continuously increased their efforts to expand the Faith and strengthen the institutions of its
New World Order."This pioneer teaching work has been of two types: first, by settlement; and second, by visit. Many who have been able to travel into these virgin areas, have been unable to establish themselves there permanently, but by repeated visits or prolonged sojoiXrns have established the Faith. It is clear, however, from the following statement of the Guardian, that the type of pioneer teaching service productive of best results is that of teaching by settlement: tThis task can best be accomplished by means of settlement in these states of at least one believer.'
ttEvery Bahá'í is literally carrying a torch of guidance in his hands, and if he settles in one place then the Light is permanently established there. Pioneer teachers should leave that spot of settlement only when others have become ignited and, through a Spiritual Assembly, become the focal center of its diffusion.
CCThe Teaching Committeeportant to clarify the value of tteacbing by settlement.'
If five Bahá'í teachers visited, one after the other, five different cities there would be interest and attraction in each of these cities.
However, if active followup work is not continuously done in each of them after these teachers have returned borne, the Light would gradually die out. On the other hand, if these five teachers each settle in one of the five cities, the Faith will be firmly established in each city.
"One of our most successful pioneer teachers who previously felt it important to move from place to place in order to sow the seeds more widely, writes, after her experiences of the past year, as follows: I am more and more convinced of the absolute necessity of carrying through with a group until they are established and completely able to stand on their own feet. As one reviews our teaching methods during the past, one realizes the tragic lost motion and waste of devoted effort, because the work was not originally carried through to the finish.'
"During the past year, forty-eight Bahá'í teachers pioneered in virgin areas, twenty by settlement and twenty-eight by teaching visits.
It should be pointed out that in referring to virgin areas here, we have included the states and provinces without
Spiritual Assemblies.C tThe twenty who taught by settlement are: Mr. Walter FL Blakely, Mr. and Mrs. Roy Boyle, Mrs. Marguerite
Breugger, MissElizabeth Conlin, Mr. and Mrs. Albert P. Entzminger, Mr. and Mrs. Thomas Ewing, Mrs. Kathryn Frankland,
Miss MarionJackson, Mr. Samuel Jayne, Mr. Edwin Koyl, Dr. A. L. Morris, Dr. K L. Morris, Miss Eve B. Nicklin, and Mr. and
Mrs. KennethcCThe Entzminger family kft Geyserville, California, in the spring of 1936 for Oklahoma City, Oklahoma.
Some teaching work had been done previously in that city by visiting teachers but there were no enrolled Baha. On April 21, 1938, a Spiritual Assembly was elected by ten registered Ba1A'is.
In addition to regular Bahá'í meetings there is a study class for adults and an active children's group. The Entzmingers write: We repeatedly marvel over the way things have opened for us. You cannot imagine bow eager it makes us to serve � Such confirmations! � Again!
again! and again!'t~Mrs. Marguerite Breugger of Wilmette, Illinois, moved to Fargo, North Dakota, in the fall of 1936. She has done active teaching work there and in Dickinson, North-wood, Valley City, Culbertson, Columbus, and Bismarck.
An early issue of BAHA NEWS will carry a picture of the Bahá'í Center in Bismarck, established by Mrs. Breugger together with the first Bahá'í of North Dakota. An active study class is being conducted in Bismarck and several are studying independently in each of the other cities.
"Mr. Walter H. Blakely, of Worcester, Massachusetts, moved to Birmingham, Alabama, in November, 1937, and is actively engaged in the teaching work in that city, having a number of persons interested in the Faith.
"Mrs. Lorrol 0. Jackson of Seattle moved to Helena, Montana, in August, 1937.
At that time there were three registered Bahá'ís there.
At this time there are eight registered Baha'is, a regular study class and a thriving children's class.
"The State of Texas has been the point of settlement of four Baha'is. Mrs. Kathryn Frankland of Berkeley, California, moved to Corpus Christi. Mr. H. R. Huribut of San Francisco moved to San Antohio where Mr. and Mrs. Kenneth Smith of Moline, Illinois, had settled. San Antonio now has a Bahá'í Group of four and a study group of eleven. Active work has been done by Mrs.
Frank-land in Corpus"New Mexico has likewise been blessed with pioneer
Bahá'í settlers. DoctorsA. 1. and E. L. Morris moved from Toledo to Albuquerque to teach in this virgin state. They were accompanied by Mr. and Mrs. Roy Boyle and Mr. Samuel Jayne of Toledo. Mr. and Mrs.
Thomas Ewing of Limahave also settled in Albuquerque; so there is now a Baha Group of seven there.
It is of interest to note in passing that these Bahá'ís are studying Spanish so that they may teach the large Mexican population in their native tongue, over fifty per cent of the population being Mexican and Indian.
Page 48of Vancouver recently moved to Taber, Alberta, in order to establish the Faith in that City.
"West Virginia was the virgin area attracting two Bahá'í teachers.
Miss Marion Halley moved to Charleston, but conditions later required her return to California. During her stay in West Virginia teaching contacts were made in Charleston, Huntington, Morgantown, Fairmont, Clarksburg, and Parkersburg. Miss Eve B. Nicklin, recently returned from Brazil, has moved to Parkers-burg where active teaching work is now being done.
tcNevada was the objective of Mr. and Mrs. ElmoreAs the Ducketts were making plans to move to that State, the Hand of Providence removed Mr. Duckett to the Supreme Concourse.
A bequest, however, was left by him to assist in the teaching work in Nevada. Thus their devotion and sacrifice for the Seven Year Plan will carry on. ccThe who have carried forward the pioneer work by teaching visits to virgin territory are as follows: "Mrs. Dorothy Baker, Mrs. Amelie Bod-mer, Dr. E. Stanwood Cobb, Mrs. Ruth Cornell, Mrs. Oni A. Finks, Mrs. Mary Fisher, Mr. Louis G. Gregory, Mrs. Emogene Hoagg, Mrs. Mabel Rice-Wray 'yes,
Mrs. EdnaMathews, Mrs. Gertrude Matteson, Mrs. Ruth Moffett, Mr. and Mrs. Harlan Ober, Miss Agnes O'Neill, Mrs. Edwinna Powell, Miss Marguerite Reimer, Mr. C. Mason Remey, Mrs. Orcella Rexford,
Mrs. MarionRhodes, Mrs. Rosemary Sala, Mrs. Mamie Seto, Mrs. Terah C. Smith,
Mrs. Gertrude"Mrs. Mabel Ives, whose pioneer teaching work has been very successful, has taught during the past year in Scranton, Pa., and Moncton, New Brunswick. In addition she has introduced the
Faith into Charlottetown, PrinceScotia. Mrs. Ives went to Moncton in September, 1937, being assisted later by Mrs. Rosemary Sala and Mrs. Dorothy Baker.
On April 21 of this year, the first Spiritual Assembly of New Brunswick was elected at Moncton. Mrs. Ives, assisted by her husband, Mr. Howard Ives, later taught in Scranton and there is now an active study class there.
"Mr. Louis G. Gregory has carried the Message actively throughout the South, teaching in Universities, etc., enroute to Tuskegee where he has given many lectures and conducted study classes for the past five months. There are now six confirmed be � lievers in that city and the study group of forty recently sent an enthusiastic expression of their appreciation to the Guardian for having been the recipient of the Message. Concerning Tuskegee, Mr. Gregory comments: ~I feel that the Most High, Bahá'u'lláh, Who has showered so many signs of His Blessings on this famous community, is now willing to give them a further blessing of Divine Knowledge and spiritual outpouring.
ccGt success was likewise achieved in Normal and Montgomery,
Alabama. InMontgomery we now have one registered Bahá'í with others attracted and studying the Teachings.
CCM Grace Obey has devoted much time to the teaching work in Canada, having spent three months assisting the Group in Toronto.
The result of this work and the assistance of Mr. Ober have brought new souis into the Faith to the number that made possible the election of the first Spiritual Assembly in Ontario on April 21, 1938. Mrs. Ober has been teaching during the past two months in Louisville, Kentucky, where a study class has been established.
(CM Harlan Ober lectured on the Faith in Binghamton, Syracuse, and Ithaca, New York; Scranton, Pa.;
Toronto, Canada, and in many cities in northerntcMrs Ruth Moffett, in addition to her other continuous teaching services, achieved great success for the Faith in Wyoming where she taught during November and December, 1937, in
Laramie and Cheyenne.In Laramie there is an active study class under the direction of Mr. and
Mrs. Raphael Lilly-whiteMrs. Moffett writes of this Group: tlf you could see the interest and earnestness of these new souis, you would feel assured that the results of our labors are well worth while.'
Page 49CcMrs. Moffett is now on a trip in the South, going as far as New Orleans, lecturing and broadcasting over the radio on the Faith.
"Miss Marguerite ReimerPaul, spent six weeks doing followup work and teaching in new cities in the Dakotas. Their trip covered 4,500 miLes by automobile; more than thirty-three lectures were given; the Faith was introduced into four new cities; the study class in Lead, South Dakota, was strengthened with five new members, and a class was left in Huron, South Dakota.
Of special interest in connection with the teaching work of these two youthful teachers is the many lectures given in schools and colleges.
ccMiss Reimer also accompaniedCarolina where they have been teaching in Raleigh and Durham. In July, prior to her work in North Carolina in January, Mrs. Smith spent six weeks in Las Vegas, Nevada, introducing the Faith into that State.
cdt is regrettable that space prohibits recording in detail the work of all the pioneer teachers.
However, the foregoing brief statement of service will convey to the friends an idea of the manner in which our pioneer teachers arc exerting themselves for the spread of the Faith and of the confirmations their labors are receiving.
Assembly TeachingccThc Assembly, being the unit upon which the Administrative Order of the Faith is built, should in reality become the bulwark of the teaching work. The active Assembly continuously expands its teaching services, both locally and into new areas; constantly develops new teaching methods and materials; through its teacher training classes becomes the source of new teachers; and through its appeals and urging fills the ever-increasing demand for pioneer workers in virgin areas.
ccT1~e National Spiritual Assembly for the past few years has urged, as a most important part of our teaching program, the establishment of the Faith into a new city by each local Spiritual Assembly. We now have 79 Local Assemblies, ten having come into existence during the past year. If each of these Assemblies should establish a new Assembly during the coming year, it will be seen how rapidly the Faith will expand.
ctDuring the past year, according to reports from fifty-five Assemblies, twenty-six Assemblies have introduced the Faith into eighty-two cities.
Followup work is being carried forward in forty-one of these new cities. Twenty-five Assemblies used local teachers in doing this splendid work which demonstrated the increasing strength of our Assembly and individual capacity.
t~Teacher training classes are being conducted in fifteen Assemblies, which, while encouraging, will not meet the requirements for new teachers as the Seven Year Plan progresses.
ctp till all the Assemblies are now holding regular public meetings, presenting directly and forcibly the spiritual teachings of Bahá'u'lláh and the New World Order which His social teachings assure.
"Late in 1936 the Teaching Committee issued a bulletin entitled, ~Tcaching the Bahá'í Faith,' discussing in detail various teaching methods. The material contained therein can be of great assistance to Assemblies at this time, and they would do well to again review it. cof great importance is the use of radio for teaching purposes. New York, Springfield and
Vancouver Assembliesreport gratifying results from this method of teaching.
ccThe plan of radio teaching used by the Vancouver Assembly is worthy of study. In areas where two or more Assemblies are in close proximity, the plan might be employed by these Assemblies jointly.
CCA series of eleven fifteen-minute broadcasts were given under the general theme of ~The World at Home.'
Each presentation dealt with one of the social principles of the Faith now of such vital interest to all. The Baha invited friends into their homes for a discussion hour.
The groups listened to the presentation and then discussed the points involved to demonstrate the efficacy of BaM'n'lUh's teachings.
It was announced that if anyone wished to organize a discussion group and wished a discussion leader, one
Page 50Interior views of the reconstructed House of Bahá'u'lláh's father, in TAkur, fran.
Page 51"The results of this effort were: the establishment of three fireside groups amongst the believers; five non-Bahá'ís requested group meetings at their homes during the program; and at the conclusion of the series, the establishment of a Bahá'í study class of forty-five students.
CtThe Fireside Meetingis reported almost unanimously as the most important type of meeting for teaching purposes. It is the intimate discussion which takes place there that permits deeper understanding and final confirmation.
"During the past year, of the 55 Assemblies reporting, 34 indicated a total of 117 newiy enrolled
Baha'is.ccTh arc 233 cities with 328 isolated Baha'is, 53 new isolated believers having been added to the list during the past year. Each of these is the possible nucleus of intensive teaching work. Local
Assemblies, Regional TeachingCommittees, and Bahá'í teachers should contact these isolated believers, stimulating and assisting them to open further fields to the Faith. Illustrating how the isolated believer can be most helpful in teaching work, the action of the isolated Bahá'ís of Arlington and Richmond, Virginia, is worthy of note. In cooperation with the Regional Teaching Committee in that area, these friends arranged public meetings and followup in their cities, the lectures on the Faith being given by Mr. Charles
Mason Rerney and Dr.ccRegio1~a1 Teaching Committees were appointed by the National Spiritual Assembly to stimulate teaching work within their respective areas, and particularly to develop the extension teaching work in areas outside the Iurisdiction of Local Spiritual Assemblies.
The reports of the Regional Committees published in Bahá'í News of April 1938, indicate better than any brief comment we can make the excellent work they have done.
CCThe National Teachingwould like to commend especially the work of the Regional Committees in stimulating the activities of Bahá'í Groups and isolated Baha.
These outpost Units are one of our greatest assets in extension teaching work, and it is hoped that Regional Committees and Assemblies will continue to assist them.
~ point which should be clarified is the relationship of the extension work of the Regional Committees to that of Local Assemblies.
There should be no conflict in the spheres of activity, as each Local Assembly is both encouraged and urged to introduce the Faith into as many surrounding cities as is possible.
The Regional Committeeswill undertake the introduction of the Faith into cities not yet served by Local
Assemblies.CCWith the growing search for the solution of the world's ills, the press of the country is more freely using Bahá'í articles and giving publicity to Bahá'í activities.
Good articles on various phases of the Faith arc an excellent means of teaching. Pioneer teachers have found this to be one of their most helpful means of contact. Several instances have come to our attention where individuals in virgin areas have renewed their study of the Faith, as a result of articles they have seen in the newspapers.
Temple Models and SlidesctPir teachers have found that the Temple is one of the most powerful teachers of the Faith.
It is always a ready means of securing openings for lectures, displays, etc. Where contacts are otherwise difficult, a display of the Temple model or an illustrated lecture is always welcome, in order to further this important instrument of public work, the National Assembly has made available four Temple models for display use throughout the country. Likewise, slides showing the progress of the Temple work, with various views of its present beauty, have been made available, as outlined in Bahá'í News for December,
1937. The Teaching Committeewill be happy to arrange with Local Assemblies or Groups for the exhibition of the Temple models or loan of the Temple slides.
Page 52Sarah J. Farmer, Founder of Green Acre: 0 Maidservant of God! Be rejoiced at this glad tidings, whereby the hearts of the people of the Kingdom of Abhi are moved with joy. Verily, I beseech God to make Green Acre as the Paradise of Abh~, so that the melodies of the Nightingales of Sanctity may be heard from it, and that the chanting of the Verses of Unity may be raised therein, to cause the clouds of the great Gift to pour upon it the rains falling from heaven, to make those countries become verdant with the myrtles of Truth and Inner Significances, and to plant therein blessed trees, with the Hand of Providence, which may bring forth pure and excellent fruits wherefrom the Fragrances of God may be diffused throughout t all regions. These signs shall surely appear, and these lights shall shine forth.
� 'Abdu'l-Bahá, to Sarah J. Farmer."Appeals have been made in the Bahá'í News for names and addresses of interested ones in cities where we now have no Baha'is. Names and addresses, even of friends are most helpful. Few of the friends, however, have sent this important information to the Teaching Committee.
It was through the names of friends in Louisville, Kentucky, that Mrs. Ober's most effective work in that city was accomplished.
'tln order to assist Regional Committees, Local Assemblies, and individuals in opening new cities to the Faith, the Teaching Committee issued a bulletin in November, 1937, outlining in detail the methods used by various of our successful pioneer teachers.
(cIt is important that whoever plans opening a new city to the Faith should make a careful initial survey of conditions there. With an understanding of the psychology of the public, the right type of lecture, with appropriate titles, can be arranged.
This is of particular importance in virgin states where the Faith has not yet penetrated. Titles which seem critical or might be construed as antagonistic should not be used. Public meetings immediately bring requests for
Bahá'í books. Thereforeone should always see that our literature is readily available in the public libraries.
The National Assemblyhas voted a budget to the Library Committee to suppiy books for this purpose.
tcThe National Assembly has directed that any teacher giving lectures in new cities should do so in a manner relating it to the Administrative Order. Therefore, programs, publicity, announcements, etc., should indicate that the lectures are being given cunder the jurisdiction of the Regional (or National) Teaching Committee,' as the case may be.
Training of Bahá'í Teachers(tEarlier in this report we stated that fifteen Assemblies are now conducting teacher training classes.
The National and allduring the past year could not meet the demands for teachers. Therefore it is evident that Assemblies must most seriously consider the grave responsibility they have in stimulating potential teachers and providing means both for their study and experience.
ccThc three Summer Schools offer an ideal opportunity for intensive study and preparation. One of the most important aspects of the Summer Schools is that with so many Bahá'ís brought into close relationship there is demonstrated true, happy Bahá'í living which, above all, is the true teacher. The Summer Schools can therefore prove that religion in reality is a way of life, and the Bahá'í Faith the true way of living for this troubled age.
CCA new method of training and preparation for active teaching was demonstrated by
Miss Marguerite Reimerwho assisted experienced pioneer teachers in opening various cities to the Faith. On these trips Miss Reimer took care of all the administrative details of the campaign and, to the extent possible, assisted in the followup work. Let us hope that more young Bahá'í teachers will follow this example.
Attitude of the Public ccThe Guardian in his urgent appeals for more dramatic activity directs our attention to the chaotic conditions rapidly developing throughout the world. The increasing tests have brought about a corresponding search for the solution of the problems.
Thus the public is more and more appreciative of the Teachings of Bahá'u'lláh.
What is needed is a sufficient number of energetic teachers who will continuously raise higher the Banner of Truth so that many more may know of this Revelation.
With this amazing receptivity on the part of the public, nothing less than the direct method of public teaching meets the general need of society. World chaos can move in one of two directions: either to complete destruction, or to World Order. As more people realize this most serious predicament, they are seeking the orderly processes of civilization. Let us therefore neither hesitate or falter in our vigorous public presentation of the Faith.
The Spirit of PioneerttThough our numbers may be few and the problems we face many, yet the invincible spirit of the Faith will enable us to
Page 54overcome all obstacles and ultimately gain complete victory. In the following quotation the Guardian reiterates the promises of Divine assistance: tBut in the field of Bahá'í service, as the history of the Cause abundantly demonstrates, there is no obstacle that can be said to be insurmountable.
Every difficulty will, in due time, be solved.But continued and collective effort is also needed.
The Bahá'í teacher should not get discouraged at the consciousness of the limitations within or without him. He should rather persevere, and be confident, that no matter how numerous and perplexing the difficulties that confront him may appear, he is continually assisted and guided through divine confirmations. He should consider himself as a mere instrument in the hands of God and should therefore, cease looking at his own merits. The first and most important qualifications of a Bahá'í teacher is indeed, unqualified loyalty and attachment to the Cause.
~"What the Cause now requires is a � number of devoted, sincere and loyal supporters, who in utter disregard of their own weaknesses and limitations and with hearts afire with the love of God, forsake their all for the sake of spreading and establishing His Faith.' In other words, what is mostly needed now is a Bahá'í pioneer!
"Who are the Bahá'í pioneers who will arise in response to these dynamic calls and settle in the virgin areas throughout the country?"
BAHÁ'Í EDUCATIONAL INSTITUTIONSIn the formation of a community bound not merely by temporary, or occasional, or partial ties, the development of educational institutions plays a vital role. For their function is to give the sentiment of unity a firm foundation in conscious understanding, and a true expression through full realization of the significance of the essential aims.
There is no similarity between Baha institutions and those which in the past have been only concerned with theology. Nor are they an attempt to parallel the secular institutions which convey knowledge without spiritual experience or sound reference to the underlying problems of human civilization.
Bahá'í educational institutions, even those physically primitive and restricted, have concern with the principles which make for the regeneration of character and the rise of a new world community.
They represent the new balance which Bahá'u'lláh has established between the subjective and the social self. Even though they have no facilities for the consideration of the multitude of facts constituting the body of acquired knowledge, they can and do clarify those principles of truth which are as the branches supporting the leaves of knowledge.
And they can and do realize the vital trunk of reality which, in turn, supports and noun. ishes the limbs.
Therefore it has become a sign of the development of a national Bahá'í community beyond the phase of personal conviction and general sentiment, that Summer Schools come into existence and the problems of spiritual education are faced and gradually solved.
The foundation of Bahá'í educational institutions has been firmly laid in the Summer Schools which, beginning with Green Acre at Eliot, Maine, have been established not only in the United States but also in England, Australia and, until civil authorities prevented, in Germany. A detailed report is presented elsewhere in the present work on the programs carded out at
Green Acre, Geyservilleand Louhelen Ranch during the period under review.
The history of religion indicates that the rise of formal education through college and university has followed the birth of faith so slowly that the spiritual instruction reflected the era of creed and ecclesiastical philosophy at the expense of the simpler truths of Revelation.
Moreover, in certain instances the nature of faith as grasped by the early believers was felt to be even antagonistic to knowledge. The real capacity of education to serve in the development of social personality in its full sense and in the propagation of universal truths which constitute the pillars of civilization has consequently not been apparent.
But the Bahá'í Faith includes knowledge, and its spirit in the body of its adherents reconciles the activities of soul and mind. The Baha'i, of whatever age or condition, is
Page 55Therefore, in this era, the realm of education is clearly marked, and the facilities for sharing knowledge appeared in its early period. The Bahá'ís are wholly conscious of the fact that Bahá'u'lláh declared that Religion is a flame to be pro. tected by the glass of knowledge and understanding. They realize, also, that Bahá'u'lláh proscribed that artificial, sterile knowledge which "begins in words and ends in words," for the essence of understanding is the guidance of the soui on its path and the establishment of an ordered, world civilization. The impartial student of current affairs may well compare the significance of Bahá'í education with those secular types of human assumption and propaganda substituted for true education in the lives of so many millions of persons today.
Consideration might also be given to the vital fact that Bahá'í education is a powerful bond between the generations, and not a divisive factor.
The activities of the three American Schools have been so fully described in the special article which follows this brief word that reference to their details would be duplication. An historical fact concerning the origin of Green Acre, however, came to light during the observance of Miss Sarah J. Farmer's birthday during the season of 1937, which merits recording.
The following statement was made by Miss Farmer to Mrs. John Mitchell and by the latter read at the gathering held in Miss Farmer's commemoration.
"Green Acre was an original conception. The vision flashed upon me in June, 1892, as, in Boston, I was listening to a lecture by W. J. Colville on tThe Abundant Life' through the forming of the Christ within. The day was hot; and through the open window came a noise of traffic which almost drowned the speaker's voice. The people were so eager for knowledge of themselves that they sat patiently two hours at a time, three times a day. I looked at them and thought of the spot which Whittier loved and found so restful � Green Acre-on-the--Piscataqua � and I saw them seated in a large tent on the green bank of this beautiful river, the cool breeze from the water f an-fling their cheeks, and I realized how much more receptive the mind and heart would be if the body were in such a cool and healthy environment; and I realized, too, how much more good would come from a summer vacation if instead of being burdened with the effort of finding amusement for leisure hours, one's mind and soui could be refreshed by helpful thoughts, under spreading pines, in green pastures, beside still waters. The details of the work came quickly before my mind, and when we left the audience room I had it all. At that time I had not heard of the
Congress of Religionsto be held at Chicago the following year; and I regard my conception of Green Acre as an instance supporting my father's claim that invention is inspiration � that it is the catching, by the open eye and the listening ear, of that which is being given in its fullness to some prepared soui.
Charles Carroll Bonneyof Chicago was then working out the details of a work which should embrace the whole world. I caught glimpses of it unconsciously, and he always felt that I too was tca11ed~ and that Green Acre had a part in the great work of Unification."
These words uttered by the founder of Green Acre removes the misconception which for years attributed the origin of Green Acre to the influence exerted upon Miss Farmer by the Parliament of Religions conducted at the Chicago World's
Fair.Mr. George 0. Latimer has prepared the following statement on the programs and functions of the three
Summer Schools in North"The rapid growth and development of the three Bahá'í Summer Schools during the past few years indicates the increasing value of these institutions toward the fulfillment of the Seven Year Plan which is so near to the hope and aspiration of the Guardian. Situated in three strategic areas of the United States, they provide educational centers where the believers can gather together during their vacations, in large numbers, to study the Teachings of Bahá'u'lláh, exchange views and experiences, associate with one another in an active community life and thus deepen their knowledge and understanding of the Faith in a distinctive
Bahá'í atmosphere. Theimportance of these institutions has been stressed over and over by the Guardian, to those who have been active
Page 56He wrote as follows in 1934: ~The friends should indeed realize that their annual gathering in the Summer Schools is a splendid opportunity for them to develop their sense of collective responsibility by becoming more familiar with the various aspects of the Teachings and by acquiring a fresh vision of the ways and means through which such teaching can reach and effectively impress the public.' (Mr. and Mrs. Bosch) The Cause is still in its formative period, but the friends, in approaching the stupendous task of establishing the new World Order, find their great encouragement in the deep understanding, the high devotion and sympathetic appreciation of the goal ahead, and the spiritual inspiration engendered in these centers. The recently cstab1ishc~l schools in Germany and the British Isles have likewise rendered most valuable contributions in hastening the fulfillment of the promise of the
Golden Age.~~Not only should the Summer Schools be considered as one of the best means through which the public can be acquainted with the principles of the Faith, but they provide the most intensive training field for the development of Bahá'í teachers. It is a noteworthy fact that the recent rapid extension of the teaching work in virgin territories has been the result of the inspiration and training which the pioneer teachers have received in these schools where both the practical methods and spiritual ideals have been inculcated in them.
Shoghi ]Thffendi in a letter to a member of thestated that, tlt would be no exaggeration to say that the unique contribution which the Geyserville Summer School has made to the extension of the teaching work during the last few years has been to teach the friends and inspire them to live up to the high standard which the Teachings inculcate, and thus teach the Cause through the power of example.' Deeds are now revealing the station of the Bahá'í teacher.
"It is of interest to follow the swift development and expansion of the Summer Schools from their early, modest origin to the present time when their housing and other facilities are taxed to the limit. A brief historical record of their achievements should serve to increase the active participa � don of a greater number of believers each year, for the Guardian has stated that it is a privilege to contribute in the development of these institutions.
Green Acre Summer SchoolttGreen Acre, situated on the picturesque banks of the Piscataqua, the River of Light, in the southeastern part of Maine, has been for many years a center for the investigation of Reality, rounded by Miss Sarah J. Farmer in 1894 as an institution tfor the purpose of bringing together all who were looking earnestly toward the New Day which seemed to be breaking over the entire world,' it continued through a long period of growth and struggles to be a disseminating center of lofty ideals.
Many men and women, prominent in world affairs, gave of their time and wisdom, to make this center a place of fellowship, where an unbiased presentation and study of comparative religion, scientific truth and the best in arts and letters could be found.
The Green Acre Conferencesattracted university professors, religious leaders and scientists to assist a small group, known as the Green Acre Eel-lowship, in carrying on the high ideals of the founder. Gradually the infiltration of the Bahá'í spirit brought to Green Acre the realization of its destiny. In the summer of 1912, 'Abdu'l-Bahá spent a week at Green Acre inspiring the friends to renewed effort and directing the future course of its activities.
No one in attendance can forget the meeting on beautiful Mount Salvat, when the Master dedicated this spot to be the center of a great university with a universal house of worship. In a Tablet, 'Abdu'l-Bahá further sent encouragement by stating: cJf one looks for praiseworthy results and wishes to produce eternal effects, let him make exceeding effort, in order that Green Acre may become an assemblage for the Word of God and a gathering place for the spiritual ones of the heavenly world.'
"August 10, 1925, was an eventful day in the history of Green Acre for on that day the Green Acre Fellowship, at its annual meeting, decided to place control of all the physical properties as well as the conduct of its institutions under the National Spiritual Assembly.
In 1929 this transfer was effectively completed by an Indenture of Trust and the Bahá'ís took complete charge. During this period the World Unity Conferences were established with such noted lecturers as Professors
Herbert Adams Gibbonsof Princeton, John Herman Randall, Jr., of Columbia,
Samuel Lucas JosH of Dartmouth, KirtleyF. Mather of Harvard and William R. Shepherd of Columbia. At the same time the start of a real Bahá'í school took place along with this indirect method of teaching the Cause.
The Guardian was greatly pleased with the success attending the efforts to establish a Bahá'í study course as a means of bringing to light hitherto unsuspected capacities of the friends. He wrote at this time: You are laying a solid foundation upon which the rising generation will rear a mighty and splendid edifice.
You are turning your thoughts to what is the most urgent, the most essential, the most vital factor in the spread and the ultimate triumph of the Cause.'
"The season of 1929 saw a complete two months course on Bahá'í subjects established under the direction of eniinent teachers. The Inn, the beautiful Fellowship House, the Arts and Crafts building and the numerous cottages were all centers for the activities of the School.
After the tEirenion' burned down it was necessary to hold the sessions in a room of the Inn, but in 1937 an attractive new BabS'i Hall, made possible through the generosity of Mrs. Florence Morton, was erected on the banks of the river.
This Hall, fully equipped to take care of 200 students,
Page 58will be used exclusively for teaching and devotional purposes and for the celebration of Bahá'í
Feasts. The long Listof devoted believers who have identified themselves with the activities of Green Acre down through the years of transition, is too numerous to mention, but their untiring services are well known to all.
"In planning the program for 1936, the committee composed of Mr. Horace Holley, Dr. Genevieve L. Coy and Mr. Philip Sprague decided to try the experiment of concentrating the major courses in two weeks.
Two courses were given each morning for five days and a discussion group was held each evening to follow up the subject matter of the morning lectures.
The following courses were presented:August 1721. Bahá'í Administration. Leader, Mrs. Mary Collison.
The Nature of the Manifestation. Leader, Mrs. Mamie Seto.
The average daily attendance for these four courses ranged from 37 to 53, and the wide range of study proved most helpful and instructive, as it developed a deeper understanding of the individual's relationship to the Manifestation, to the Bahá'í community and to the administrative order.
"In the week preceding the opening of the SummerGlenn Shook gave a five days' course on Mysticism and the Bahá'í Revelation.
This clarifying course on the more abstruse Bahá'í teachings was accompanied by a lively period of ques-don and discussion.
During the week of August 242 8, Mrs. Doris McKay gave a series of iessons on Public Speaking. Members of the class practiced giving short talks on Bahá'í subjects and the training proved highly valuable.
"During the month of August, Sunday morning devotional meetings were held and in the evening public meetings carried on. The speakers included Miss Martha Root, Mr. Mountfort Mills, Mr. Horace Holley, Mrs. Mamie Seto, Mr. Louis Gregory and Mrs. Dorothy Baker.
An unusual number of friends from the Middle West attended the 1936 session and provided the opportunity of telling about activities of Bahá'í communities in other parts of the country.
(~J~ addition to these sessions, a study course was conducted by Mrs. Elizabeth Greenleaf on tThe Dispensation of
Bah6Fu-'1kb' from August3 to 6, the Youth held a conference on August 78, ending with a public meeting, and a threeday intensive Teaching Conference was conducted by Mr. Rex
Collison and Mr. BishopttThe Inn was open during the month of July to offer accommodations to believers desiring a restful vacation and to non-Bah6Ns who wished to learn more about the Faith.
Bahá'í teachers present during the month arranged group meetings for this purpose. A Race Amity Conference was conducted by Mr. Louis Gregory and Mr. Horace Holley and meetings were arranged to hear of the teaching work in the Balkan countries by Miss Marion Jack and Mrs. Louise Gregory.
ttThe 1937 Sessions of the Summer School were divided into morning and afternoon classes to allow more time for discussion of the subject matter immediately following the presentation by the lecturer.
The following courses were presented:of World Religion. Leader, Mr. Kenneth Christian.
Isl6m. Leader,Human Qualities in the New Age. Leader, Dr. Genevieve L. Coy.
Course on Writing.was discussed under the leadership of Mr. Horace Holley.
Following this course on August 9, 10 and 11, Mr. Bishop Brown presented a course on the tRise and Fall of Civilizations.~ A general Teaching Conference was held on August 12 and 13 with morning and after-Ali-Kuli Ali-Kuli Khan, N.D. The Dispensation of Leader, Mrs. H. Emo�
Page 59noon sessions. There was a fine attendance during the entire month and the friends had the pleasure of an informal meeting with the members of the National Spiritual Assembly who held a three day meeting at Green Acre.
"In response to a cabled message from Shoghi Effendi, concerning the premature passing of Mr. Alfred E. Lunt, who had been identified with the activities of Green Acre for many years, that the entire body of the National representatives assemble at his grave to pay tribute on behalf of the Guardian, the National Spiritual Assembly, on Monday, August 30, proceeded to the grave at
Beverly, MassachusettsccThe friends of Green Acre also held a memorial meeting for Mr. Harry Randall, who helped guide the destinies of this favored site through the many years of vicissitudes and trials until Green Acre was reborn into a complete Bahá'í institution.
(cThe plan for the month of July was continued and improved so as to provide a place of rest and a program of greater cultural interest. A series of week end International Conferences was conducted on the following subjects: ~Wor1d
Crises and World Needs'by Professor Stanwood Cobb; tDveloprnent of Church and State in Our Civilization' by Professor Glenn L.
Shook of Wheaton Collegeand tThe Coming of World Order' by Mr. Horace Holley.
In addition, members of the Worcester Philharmonic Orchestra presented musical Concerts on Wednesday evenings and Mrs. Nancy Bowditch, Boston artist, gave an illustrated lecture on tThe Holy Land' and also presented a Pageant on July 29.
(CA number of attractive teas and socials were arranged by Mrs. Lorol
Schopflocher and Mrs.Amelia Bowman in order to attract and deepen the interest of the public who lived in the vicinity of Eliot or who had come to Green Acre to deepen their knowledge of the
Bahá'í Faith.CtThe Green Acre Committee, consisting of Mrs. Florence Morton, chairman, Mrs. Emma Flynn, Mr. Howard Struven, Mrs. Hebe Struven, Mr. Harold Bowman, Mrs. Amelia
Bowman, Miss GenevieveL. Coy, Mr. Philip Sprague and Mr. Horace Holley are to be congratulated for the splendid conduct of the School during the past two seasons which has steadily widened the sphere of its influence in the New England States. They have likewise ably handled the many details of maintenance problems connected with such a large property, and the management of an Inn. During the past year the generous gift of the Ball Cottage with its acreage, from Mr. and Mrs. Schopflocher, provided additional housing facilities for the School.
tcT1~us Green Acre approaches the goal voiced in a message from the Guardian some years previous: tj was delighted to hear of the progressive actiyities of that dearly-beloved spot, Green Acre, upon which the Master bestowed his tender care and loving kindness, and of which we are all hopeful that it may become, whilst the work of the Mashriqu'l-Adhkar is in progress, the focal center of the devotional, humanitarian, social and spiritual activities of the Cause.'
Geyserville Summer School"Due to the increasing call for Bahá'í teachers in the 'Western States and the inability of the friends to attend Green Acre, because of the great distance, the
National Spiritual Assemblyappointed a committee consisting of Mr. John D. Bosch, Mr. Leroy C. Toas and Mr. George 0. Latimer, to work out plans for a summer school on the Pacific Coast with a view to its development into a permanent institution.
Mr. and Mrs. Bosch, many years ago had expressed their desire to 'Abdu'l-Bahá, to dedicate their lovely fruit ranch as a center for universal service where mankind might partake of the spiritual teachings of Bahá'u'lláh. They gladly offered their home and ranch with all its facilities, for this purpose and on August 1, 1927, about 130 friends gathered under a majestic pine tree to celebrate the Feast of Asm6.' to start the first summer school in the 'West.
"The Committee felt that if only a few � perhaps nine at most � could attend the sessions the first year their efforts would be rewarded, but the expectations were more than fulfilled, for there was an attendance, during the month, of forty confirmed believers, in
Page 60cluding fifteen young and enthusiastic souL. From that time on the attendance has increased each year and the courses of study, which were at first limited, have been gradually expanded so that now a very comprehensive understanding of the Faith can be obtained by both the friends and the public at each summer session.
"In the ninth year after the establishment of the school, Mr. and Mrs. Bosch deeded this property to the Trustees of the
National Spiritual Assembly.During this period these devoted souis had housed without charge, all the students and teachers in their home and in many accessory buildings. These facilities became inadequate, however, and in 1936, Mr. and Mrs. Thomas H. Collins erected and presented to the Cause a very attractive Bahá'í Hall of rustic redwood for the study classes and public meetings.
This generous contribution was followed in 1937 by the gift of a much-needed dormitory of corresponding rustic material, fully equipped, with a housing capacity for approximately fifty people, modern in every detail, to provide for the increase in attendance.
Two friends have built attractive cottages on the property and several more have planned to erect summer homes in the near future.
ccThe dedication of the Bahá'í Hall on July 12, 1936, was simple, direct and spiritually impressive.
Beautiful bouquets of flowers were received from Geyserville citizens. Opening with the words of Shoghi Effendi, received by cablegram: tHeartily join celebration opening Auditorium generously founded by well beloved distinguished friends Mr. and Mrs. Collins. Assure them profound abiding gratitude. Love assembled friends,' a short history of the development of the summer school was given by Mr. Leroy loas. Then followed a beautiful presentation of the services of the School by Mrs. Louise Bosch and the turning over of the property to the Trustees by Mrs. Robert Norton of San Francisco, a cousin of Mrs. Collins. Mr. George Latimer acted as chairman and received the property on behalf of the Bosch Trustees for the National Spiritual Assembly. Fitting messages were sent to the Guardian and to Mr. and Mrs. Collins, who were in Bad Nauheim at that time, and the meeting was closed with the reading of a cablegram just received from Mrs. Collins: tUtrnost gratitude for the Name that has taught us there is no separation.'
"The following year on July 3rd there was a similar dedication of the new dormitory following the
Annual Reunion and Feastof friends and their guests, with about 250 in attendance. Attractive pictures of both buildings were taken for the permanent records of the School. A truly international spirit was manifest at this opening gathering of the School.
Telegraphic messages of goodwill wishes were received from Corpus Christi,
Texas; Oklahoma City;Phoenix, Arizona; and Vancouver, Canada. Words of greeting were heard from Mr. Charles Bishop, just returned from London,
Mr. Siegfried Schopflocherof Montreal, Mrs. Tcrah Smith of Binghamton, New York, Mr. Charles Reimer of Milwaukee, Mrs. Lorrol Jackson of Spokane, Mrs. Ella Cooper of San Francisco, Mrs.
Louise Caswell from Nashvilleand a warm welcome was extended by Mr. and Mrs. Bosch. Two students from Japan, Miss Y. Lobe and Mr. Oka, who were attending the University of California, spoke in Esperanto and Mr. George Sterns, an artist from France and Italy, paid a moving tribute to the spirit of the assemblage in French. There were ten nationalities represented at the meeting.
ccAfter the dedication, Mr. Leroy loas read a fitting memorial service for Mr. Thomas Collins, who had passed from this life shortly before the opening of the School.
All present felt the great joss of this friend who had done so much toward the recent development of the Geyservilic educational institution and his memory will be enshrined in the hearts of all students who attend the school sessions in the future.
CCThc 1936 session included the following courses consisting of six classes each:
The Spirit, Teachingson Teaching the Bahá'í Faith was conducted on three afternoons each week. This first attempt to
Page 62establish a proper technique took up the following divisions: the Bahá'í Teacher, the Public Address, The Bahá'í Public Meeting, the fireside method, the study class and community teaching, and proved to be highly successful and instructive.
"The Geyserville plan for conducting its courses is to have the subject matter of each bleth, Mrs. Kathryn Prankland, Mrs. Gertrude Frazier, and Mrs. Rosa Shaw.
rcTh 1937 session concentrated on two courses of study: cIslim, Its Teachings and Influence,' and tThe
Unfoldment of World Civilization.'In these courses the relationship of the Bahá'í Faith to past world cultures and a comparison of the teachings and Mr. and Mrs. John Bosch, Donors of Geyserville School land and original buildings.
course presented by a number of teachers, instead of one lecturer, and the material is briefed to a 3 0 minute presentation, followed by a 20 minute discussion period. Important points that are not fully clarified are taken up later at roundtable groups. More than twenty believers conducted these classes, including Professor N. F. Ward, Mr. H. R. Huribut, Mrs. Louise Caswell, Miss Joyce Lyons, Mr. J. G. Bra$~, Mr. Leroy Toas, Mr. Paul Schoeny, Mrs. Mamie Seto, Mr. Irwin
Somerhalder, Miss HonorKempton, Mr. Clinton Bughee, Mrs. Shanaz Waite, Mr. George Latimer, Mr. W. R. Entzminger, Mrs. Oni Finks, Mr. Rowland Estall, Mr. Siegfried
Schopilocher, Miss CharlotteLin-foot, Mrs. Kevah Munson, Mr. Hasele Corn-administrative inistrative features of the Cause with those of Isl&m were especially stressed. Among the new teachers, in addition to those who took part in 1936, who conducted classes, were Miss Virginia Orbison, Mrs. Clara Weir, Mr. Maurice Bosley, Mrs. Terah Con Smith, Mr. Clarence Iverson, Mrs. Beulali Lewis and Mrs. Nell Wilson. The afternoon Teaching Seminar was continued with two new subjects added, tTeaching
Opportunities' and CThe"Four public meetings were held during each session, three in Geyserville and one each year at Santa Rosa. These meetings not oniy serve to attract the public but are an excellent means of developing Baha speak
Page 63ers. Generally a symposium of subjects is given with a chairman and three speakers. The Baha Youth take full charge of one of these meetings each year and provide one of the outstanding features of the school.
CCThc Youth have their own round table discussion group arranged and conducted by themselves. In all other respects they are an integral part of the summer school, attending the regular classes, assisting with the devotional meetings, providing entertainment for the recreational hours, contributing to the musical programs and in this way they participate in full measure with the adults in the entire activities of true Bahá'í community life. No one who has attended a Geyserville summer school can fail to recognize the importance of this vital integration of believers of all ages.
t~Sprte classes have been conducted each year for the children so that their parents can attend the daily morning classes.
A skilled supervisor is engaged to give them training in basketry and other useful arts in the mornings and to conduct swimming and other recreational activities in the afternoons and evenings. The children also have a Bahá'í class each day and training in pageantry, and they always contribute an interesting feature in the annual entertainment given by the School. Many children from the village avail themselves of these classes, which have an attendance of 15 to 20.
"Both the children and the youth have taken part in the public meetings.
One of the impressive talks given during the 1936 session was that of nine � year-old Claire Entzrninger of Santa Rosa, on the tLife and Teachings of Bahá'u'lláh.' Last year, Miss Lois Humphreys of Phoenix gave such an inspiring talk at the Youth Public Meeting that she was asked to repeat it at the large meeting held in Santa Rosa. Other youth members who delivered splendid talks on the C~use at their personally conducted public meetings were the Misses Farruck and Anita loas of San Francisco, John Eichenauer of Phoenix,
Ann Holley of VisaliactTbe school receives more news publicity each year. Tn 1936 about 500 column inches appeared in the newspapers of Geyserville, Healdsburg,
Santa Rosa and San Francisco.printed the entire program with detailed quotations from the Holy Writings and one entire page of cads' by the merchants was devoted to greetings of welcome to the participants of the Summer School, including a large cut of the Temple. This is a glowing testimony of the spiritual influence made by the School upon the hearts of the citizens of Geyserville, who have shown a marked increase in their friendly cooperation and association with the student body. A brochure published by the Redwood Highway Association includes the Bahá'í Summer School as one of the places to Visit Ofl this famous motor highway.
t~The operation of the school is carried on with the assistance of many committees, who carry out the general plans of the committee appointed by the National Spiritual Assembly. For the past two years this committee, which has had charge of both the program and the maintenance of the school property, consisted of the following members: Mr. John D. Bosch, chairman, Mr. Leroy C. loas, Professor Forsythe 'Ward, Mrs. Amelia Collins, Mrs. Ella G. Cooper, Miss Ruth 'West-gate, Mr. Irvin Somerhalder, Mr. Siegfried Schopilocher and Mr. George 0. Latimer. This committee has earnestly endeavored to fulfill the aspiration of the Guardian as expressed in a letter received from him in 1935 in which he thopes that through the combined and united efforts of the friends, the Geyserville Summer School, which is so ideally situated, will draw an increasing number of visitors, both believers and non � believers, and will thus gradually develop into an important and worldwide known center for the training of Bahá'í scholars and teachers.'
Louhelen Summer School"With the establishment of summer schools on both the Atlantic and Pacific shores, the vast area of the Central States remained the one section of the United States, with a large Bahá'í population, that was deprived of the benefits of such an institution. The realization of this need was made possible through the love and devotion of two more faithful believers, Mr. and Mrs. Lou Eggleston of Detroit, who dedicated their attractive farm at Davison, about twelve
Page 64miles from Flint, Michigan, for a school to prepare teachers with the ultimate hope of establishing and developing a Bahá'í community.
Using the large farmhouse with its lovely rural setting for this purpose, the first session was held during the first nine days of August, 1931.
About thirtyfive friends from Michigan, New York, Pennsylvania, Ohio, Tennessee, and Washington, D. C., gathered for part or all of the sessions and some ninety people in all took part in one or more of the daily classes.
The theme for this first year was tThe New World Order' and thus the third Summer School was launched with joyous confirmation.
"After the first session, came this encouraging word from the Guardian: tTo achieve success in such manner the first year is certainly beyond what we could expect,' and then after this praise, the standard was set higher, as he continued, CShoghi Effendi hopes that the friends will make the necessary preparation to do even more next season.' The growth of the school each year since that word arrived has been most encouraging and the Egglestons have increased the housing facilities. Meantime, the interest of the Baha Youth increased so rapidly that by 1934 it became necessary to hold a special session devoted wholly to the young people. Forty of them came for the opening and before the four-day session was ended sixty young people had come in contact with the Teachings. Two of the Bahá'í youth, Miss
Mary Maxwell and JamesMcCormick, took part in the conduct of the school, assisting in the classes along with the adult teachers.
This trend of the school toward assisting the religious needs of the youth of America was directed by the following message from the Guardian: cBefore long, Shoghi Effendi hopes they (i.e. the summer schools) will become powerful and well-established organizations that will train innumerable young men and women to go out into the world and spread the message of Bahá'u'lláh.'
"The following report for the Sixth and Seventh annual sessions during 1936 and 1937 has been supplied by Bertha H.
Kirkpatrick:cc Over eighty young people came to their session June 22 to 25, 1936.
The daily morning program was as follows: Devotions conducted by some young person; cCompari~ son of Religious
Administrative Orders,' ProfessorLife,' Mrs. Dorothy Baker; cSecurity for a Failing World,'
Professor Stanwood Cobb.The Chicago youth made up the committee who had charge of sports and varied entertainment in the evening. This committee also put up the question of conduct while at the school to the whole group. After thought-liii discussion the group asked to be allowed to try the honor system of self-government. Accordingly a few simple rules in regard to retirement, quiet, and leaving the grounds were drawn up by the committee and agreed to by the group.
"The prevailing spirit was most earnest. In the afternoon a voluntary and self-con-ducted forum was held by a few at which such problems as the place of a young Bahá'í in the Bahá'í community, his attitude toward war, toward other ecclesiastical organiza-dons, etc., were discussed. Other small groups gathered for serious discussion. Early in the evening a limited number enjoyed a class in public speaking conducted by
Miss Garreta Busey. Therewas evident a greater desire than ever to regulate their lives in accord with Bahá'í teachings, and as they separated for home many expressed a firm intent to serve the great Cause of Bahá'u'lláh.
One boy was sure it was the happiest vacation he had ever had.
"Immediately following the youth session was an eight-day general session (June 28-July 5) with the following program: Devotions, leader selected; tFoundations of the New World Order,' forum conducted by Mrs.
Dorothy Baker; CT1 Bahá'í"Each afternoon and evening there was a lecture or program designed to attract and instruct the outside world.
"The second general session (Aug. 29) carried out this program: Devotions, leader selected; life and Spiritual Laws,' Mrs. Mamie Seto; tThe Qu'r~n and IsUmic Culture,'
Mrs. Mar~liyyih Carpenter;Dedication of Bahá'í Hall, Geyserville Summer School, July, 1936.
Page 66"This was the first year courses on the Qu'rTh and IslAm were attempted.
Here again we were guided by Shoghi Effendi. A letter from his secretary dated December 2, 1935 says: CWith regard to the school's program for the next summer; the Guardian would certainly advise, and even urge the friends to make a thorough study of the Qu'An, as the knowledge of this Sacred Scripture is absolutely indispensable for every believer who wishes to adequately understand, and intelligently read the writings of Bahá'u'lláh.
Although there are very few persons among our Western Bahá'ís who are capable of handling such a course in a scholarly way yet, the mere lack of such competent teachers should encourage and stimulate the believers to get better acquainted with the Sacred Scriptures of IsUm. In this way there will gradually appear some distinguished Bahá'ís who will be so well versed in the teachings of Isl&m as to be able to guide the believers in their study of that religion.'
ttGreater publicity than before was obtained in nearby weekly papers through the efforts of Mrs. Clarissa Bean of Flint and results of this publicity were evident in the increased number of inquirers who stopped at the Ranch. Special invitations were sent to individuals to spend a day at the school with gratifying results. Some of these spoke of the unusual spirit which pervaded the atmosphere.
Every one there contributed to this spirit and we cannot say too much of the loving service and cooperation of those who conduct classes at the school. They unceasingly give of themselves, � in discussion, in private interviews, in public talks and in countless other ways. We feel that their services at the school should be even more widely used.
"Continued growth and interest marked the sessions of 1937. Over ninety young people gathered on Saturday and Sunday, June 26 and 27, to concentrate for four days on matters pertaining to the Cause of God. The Lima young people who had been chosen as the committee the previous summer had made plans for the sports and evening entertainments in advance.
The classes were scheduled to begin Monday morning but since many young peopie were on hand by Saturday night and since Mr. Carl Scheffler and Mrs. Seto had fortunately and unexpectedly appeared, we were able to get in some valuable extras on Sunday in the way of inspiring talks from these two friends. In the early afternoon dinner was served outdoors, then a group picture was taken, there was time for visiting, getting settled and acquainted.
In the evening Mrs. Ruth Ella Huffer of Lima, Ohio, gave dramatics suitable to the occasion.
On Monday evening the Urbana group put on a most impressive pageant.
This was remarkably well done and impressive in spite of the limited time for preparation and meager equipment. It made it evident that in the line of pageantry and drama lies a great field for presenting the Cause.
ccTuesday evening thegroup gave a varied program of music, readings and recitations. Wednesday evening the Flint group showed us some of the wonders of chemistry and electricity and Thursday evening the Milwaukee group put on an original play which gave the Bahá'í message.
All these programs had been planned at home.ctThree daily classes and devotions filled the mornings full from nine to twelve. Practically every one attended these classes.
Devotions, selected leaders.of the Bahá'í Cause, class for beginners in the Cause led by Annamarie and
Margaret Kunz.The Bahá'í Teachings in Daily Life, a different leader each day � Emeric Sala,
Rosemary Sala, KennethCtThis session was outstanding not only in the number in attendance but in the earnestness and purposefulness of those there. One thihg that helped immensely in bringing high standards to this session was the presence and activity of the National Youth
Page 67Dedication of Dormitory, Geyserville Summer School, July, 1937.
Page 68Committee which chose this time and place for its annual meeting.
~tAnother vital innovation was the quiet hour just before retiring when dormitory groups gathered with a counsellor for ques-dons, reading, and prayer. The honor system of self-government was successfully continued this year.
"On Thursday the youth departed and on Saturday came the members of the July general session, July 311. This group was ttln the afternoon there was round table discussion at which various teaching problems were discussed; how to use prophecy in presenting the Cause, how to present the Cause to the agnostic or atheistic type, how to present the Cause to the deeply religious type, � these were some of the subjects discussed. This proved to be a very valuable period.
The especial purpose in the evening meetings was to present the Cause to new people. On two evenings Mr. McDaniel The Dormitory, Geyserville Summer School.
rather small, but there was something very vital about the session. In general we have found before that small groups were especially blessed.
Several wrote back after reaching home that they had never had so great a desire to spread the Teachings as after returning home from this session. While the enrollment was small there was an unusually large number of visitors for a day or a few hours.
~tThe following unusually rich program occupied the mornings, daily from nine to twelve: Devotions, Leaders selected.
The World Order of Bahá'u'lláh, Mr. Allen McDaniel.
Pillars of the New Civilization, Dr. Garreta Busey.
The Science of the Love of God, Miss Marion Holley.
gave illustrated lectures on religious architecture and the Bahá'í House of Worship. One evening there was a symposium on the subject of immortality.
On another evening the story of Mulli 1{usayn from the Dawn-Breakers was beautifully told by Miss Neysa Bissell of Buffalo. The evening of July 9 was devoted to a memorial service in memory of the Mb.
CCJ~ August (July 31-Aug.8) another group gathered, larger than the July group. At this time, too, a rich and inspiring program was presented: Devotions, Leaders selected.
The True Relation between Religion and Government, Dr. Glenn Shook.
The World's Debt to IsUm, Mr. N. M. Firoozi.CCAn especial favor for the August session was the presence of Miss Agnes Alexander who had recently visited Haifa and had much to tell us of the Guardian's words and wishes. Before she left Haifa the Guardian had instructed her to visit summer schools this summer.
Many of the afternoon meetings were devoted to hearing her notes and others to discussing teaching methods.
cdt is impossible to put into words what these summer schools, even in their still undeveloped state, mean to those who attend. Their expansion and growth must ever be the aim of those who direct them and of all earnest Baha'is. A mere beginning has been made. tWe must continue to endeavour,' Shoghi Effendi urges, ~ raising the standard, both intellectual and spiritual, of the school, and make it an attractive center not onit to believers, but especially to non-BaM'is.
It is, indeed, the teaching value of the school which you should particularly emphasize. The courses, lectures and general activities conducted by the friends should be arranged in such a way as to attract the attention of the outside public to the Cause. The summer school is a high occasion for teaching the Message.
Through daily association with the believers, non-BaM'is will come to see the Cause functioning as an active and living community dedicated to the service of what is best and highest in the world. The lectures will familiarize them with the principles underlying the New World Order, while their participation in the social life of the believers will enable them to see the way in which these very same principles are put into operation.'
"The able committee for this newest school is Mr. L. W. Eggleston, chairman, Mrs. Bertha Kirkpatrick, Mrs. Dorothy Baker, Mr. Bishop Brown, Mr.
Edward Miess-ler and Miss"This brief review of the current activities of the three Summer Schools, which of necessity omits many important details, indicates the profound and widespread interest they have aroused not only in the American Bahá'í centers, but also in the communities in which they are located. The picturesque and peaceful rural sites of each school provide an ideal setting for the physical recreation needed to accompany intensive study and training. 'Abdu'l-Bahá once remarked that the country is the home of the soul, whereas the city is the home of the body. The association of large groups of believers in daily community life, radiantly happy in their work and play provides, perhaps the greatest source of attraction for the general public. Undoubtedly, these schools will be the nuclei of the first Bahá'í villages as outlined by the Master for the establishment of the social-economic plan of Bahá'u'lláh. Furthermore they have been the germinating ground for the development of pioneer Bahá'í teachers, for during the past two years the following teachers have gone forth directly from these schools to carry the Faith into new areas, Mr. and Mrs. Albert Entz-nsiinger, Mrs. Mabel lies, Mrs. Grace Ober, Mrs.
Terali Smith, Miss MargueriteReimer, Mrs. Louise Caswell, Mrs. Lorrol Jackson, Mr. Maurice Bosley, Mrs.
Gayle Woolson, Miss AgnesO'Neill, Mrs. Emogene Hoagg, Mrs. Amelie Bodmer, Mrs. Kathryn Frank-land, Mr. Howard Huribut, Miss
Marion Holley and Mr.Louis Gregory, while others are preparing to settle in States where there are no believers.
"In such measure the Bahá'í Summer Schools are meeting the challenge issued in a cablegram from the
Guardian received August4, 1937: Who among its stalwart defenders will arise, untrammeled (and) unafraid, to implant its banner in those States, Provinces (and) Countries where its standard is still unhoisted?'
In addition to the three Schools previously developed in North America, the Bahá'í World now has Schools in England, Australia and Iran, the active and vigorous School maintained by the believers in Germany having been dissolved by civil authority since the previous International Survey was prepared.
The origin of the Summer School in England has been described by the Secretary of the National Spiritual Assembly in that land as follows: � ttThe idea had been considered of holding a Summer School, and the Guardian signified a desire for it. The National Spiritual Assembly recognized, not oniy the value of
Page 70Summer School as an institution but the opportuneness of a national undertaking which would call for the support and effort of all the believers.
A Committee was appointed to investigate all the possibilities and to make recommendations to the
National Spiritual Assembly.Due to its perseverance and untiring work and the support of the National Assembly, the first British
Bahá'íIt shouki be organised in such a way as to attract the attention of the nonbelievers to the Cause and thus become an effective medium for teaching.' Plans are already complete for the second Summer School in August, 1937.
"The Summer School of 1937 proved once again the immense services which this inst-Upper Upper floor, Dormitory, Geyserville Summer School.
Summer School was held in August 193 6,at Matlock Bath. Its success was beyond the most sanguine hopes, and a fresh spirit of fellowship and dedication was engendered and diffused throughout the country.
The classes were of a high standard. It would be hard to overestimate the significance of this achievement in the development of the Faith in England, for it demanded and received the enthusiasm and full support of all the believers, it undoubtedly attracted Divine confirmation and stands as our first important national undertaking.
The Guardian signified his pleasure at its success and sent the following message: � tThe institution of the Summer School constitutes a vital and inseparable part of any teaching campaign, and as such ought to be given the full importance it deserves in the teaching plans and tution can render to the Faith. It was opened by Lady Blomfield, at the
Friendship Holidays AssociationCentre, Matlock Bath. Many non-Bahá'ís were present, and it is hoped, in accordance with the Guardian's instruction, to make each Summer School more and more attractive to those who have not inquired deeply into the Faith.
It was felt that the lectures covered too wide a field, in spite of the fact that they were enjoyed by Bahá'ís and visitors alike. The Summer School Committee recommended that future schools should be held in a place which could be entirely occupied by the School, as although contacts can be made when we share a place with others, it is more difficult to develop Summer School as a Bahá'í institution.
The N.S.A. has approved this recommendation and this year it
Page 71"The lectures were supplemented by evening talks and entertainment. Mr. St. Barbe Baker showed pictures of the gardens round the Shrines on Mount Carmel, among which was a picture of the Master."
The Bahá'ís of Australiaand New Zealand carried out an extensive program in their first Annual Summer School, January, 1938.
PROGRAMFirst Annual Session, January 8 to January 23, 1938 Sat., Jan. 8 � Evening Prayers.
Sun., Jan. 9 � 9.30 KM., Opening Prayers.3.00 P.M., Public Lectures, held in Yerrin-bool Public
Hall.Unfettered search after truth, and the abandonment of all superstition and prejudice. (Miss Hilda
Gilbert)11.00 A.M. to 12.00 A.M., The oneness of mankind; all are leaves of one tree, flowers in one garden.
(Mrs. Hyde Dunn)Religion must be a cause of love and harmony, else it is no religion.
(Mr. Hyde Dunn)All religions are one in their fundamental principles. (Mrs. Moffltt) Wcd., Jan. 12 � 9.30 A.M., Devotions.
9.45 KM. to 10.45 A.M., Religion must go hand in hand with science.
Faith and reason must be in full accord. (Mr.ii~OO NM. to 12.00 A.M., Universal peace; the establishment of a Universal League of Nations; of International Arbitration and an International Parliament. (Miss D.
Dugdale)The adoption of an International Language which shall be taught in all schools of the world. (Mrs. Bolton) 11.00 A.M. to 12.00 A.M., Compulsory education � especially for girls, who will be the mothers and the first educators of the next generation. (Mrs. M.
Almond)9.45 A.M. to 10.45 A.M., Equal opportunities of development and equal rights and privileges for both sexes.
11.00 A.M. to 12.00 A.M., Work for all; No idle rich and no idle poor, ccwork in the spirit of service is worship." (Mrs.
Fraser Paterson)9.45 A.M. to 10.45 A.M., Abolition of extremes of poverty and wealth; care for the needy. (Mrs.
Greta Lamprill)11.00 A.M. to 12.00 A.M., Recognition of the Unity of God and obedience to His Revealed Commands, as reveaLed through His
Divine Manifestations.Sun., Jan. 16 � 7.30 P.M., Round table taLk and singing of Hymns.
Mon., Jan. 17 � 9.30 KM., Devotions.9.45 A.M. to 10.45 A.M., Tablets of 'Abdu'l-Bahá.
11.00 A.M. to 12.00 M., Tues., Jan. 18 � 9.30 A.M., Devotions.
9.45 A.M. to 10.45 A.M., Tablets of 'Abdu'l-Bahá.
11.00 AM. to 12.00 M., ?9.45 A.M. to 10.4; Mt Tablets of 11.00 A.M. to 12.00 M., ?
7.30 P.M., Feast.Although a separate and detailed report is not available on the School activities in IrAn, it is known that the dissolution of the permanent schools for children maintained both in Tihnin and provincial cities and towns by action of the civil authority served to intensify the desire to serve the cause of the new Education revealed by Bahá'u'lláh. It is devoutly hoped that public facilities can soon be once more established, and the coi-lective capacity of the believers in that country fulfilled by the creation of Schools for adults of the American type.
Chief emphasis at this time is laid upon the Summer School established by the National Spiritual Assembly of the Bahá'ís of Australia and New Zealand in January, 1938. From the School Committee's report the following facts have been gleaned: ceReferring to Summer Schools, our Guardian, Shoghi Effendi, writes, tDefinite courses should be given along the different phases of the Bahá'í Faith and in a manner that will stimulate the students to proceed in their studies privately once they return home, for a period of a few days is not sufficient to learn everything.
They have to be taught the habit of studying the Cause constantly, for the more we read the Words the more will the truth they contain be revealed to us.
"Th first Bahá'í SummerSchool in Australia was held at tBolton Place,' Yerrinbool, N. S. W., at the kind invitation of Drs. Stanley and M riette Bolton. It was with the greatest j~y~ t the sessions were opened on Sunday, January 9, 1938. The chairman, Dr. Stanley Bolton, asked Mr. and Mrs. Hyde Dunn, Australian pioneers, to open with prayers, after which he welcomed the friends assembled.
~~The following greetings were then joy-ousiy read and received, tConvey Summer School attendants hearty congratulations loving fervent prayers success deliberations. Shoghi.'
tGreetings and love to all assembled at the firstMay all your deliberations be under the guidance of the Kingdom of Abha.
Father & Mother Dunn.'"Greetings were also conveyed to the School by Mrs. Maysie Almond of Adelaide, S. A., and Miss Gretta Lamprill of Hobart, Tasmania. These two souL had traveled hundreds of miles to be present at the first Summer School.
They had corresponded for the past twelve years and had never met until this precious time. Both spoke of the joy of being able to be present with the other friends to study this great Cause of Bahá'u'lláh.
The meeting closed with prayer.ttOn Sunday afternoon, January 9, all the friends with residents of the local community and visitors from afar gathered at the
Yerrinbool Public Hallto attend a icc-ture given by Mrs. L. Gapp of Sydney, the subject being tunity' The chairman, Dr. Mariette Bolton, before introducing the speaker, complimented the local residents of Yerrinbool upon having completed their hail to correspond with the opening of the
Bahá'í Summer School.The hail was built by the local community by combined voluntary labor.
She extended to them a Bahá'í welcome and announced that the lecture was given under the auspices of the National Spiritual Assembly of the Bahá'ís of Australia and New Zealand. Mrs. L. Gapp most ably spoke on tUnity,' and being a delegate to the Women's Pan-Pacific Conference at Vancouver, Canada, gave a word description of her impressions received journeying through Canada and U. S. A. During her trip across the continent she contacted numerous Bahá'í communities and was received with love and harmony. Mrs. Gapp informed the friends that she wished to declare her belief in the Manifestation and intended'studying the Teachings so as to help the Cause of Bahá'u'lláh.
After the lecture, Bahá'í literature was distributed to all pres
Page 73ent and then all assembled outside the hail for a photograph.
"Commencing on Mondaymorning and continuing for two weeks, the program arranged by the Yerrinbool Bahá'í Summer School Committee, was followed. Those who had been allotted subjects and were unable to attend, most willingly compiled their lectures and sent them to the School to be read. The sessions were opened each morning at 9 :3 0 a.m. with prayers for fifteen minutes and then the subject followed for two hours, each speaker taking an hour on the selected subject. At the commencement, on Monday morning, four of the local community came to tBolton Place' and expressed a desire to learn of the
Teachings.14, the local community of Yerrinbool held a social eve-fling to raise funds for their hail.
To this function the Bahá'ís were invited and a most enjoyable evening was spent. Some of the local community mentioned that this time of the year is their busy season with their fruit, but that they would like to be able to attend some of our sessions but could not do so during the daytime.
They then suggested that if we cared to hold a night as well as a day session, they would attend and also grant us the use of their hail. This was carried out the following evening when Dr. Mariette Bolton gave a talk on Baha history, after which community singing was enjoyed.
ttOn Sunday morning, January 16, the regular fortnightly
Yerrinbool Bahá'í SundayOn Sunday afternoon a roundtable talk and discussion took place followed by singing.
"On Monday, January 17, we commenced the study of the Tablets of 'Abdu'l-Bahá and Mrs. Hyde Dunn spoke on Administra-don. In the afternoon, the Baha is were invited to the home of a local resident where a pleasant time was spent talking of the Teachings. At the conclusion, healing prayers for the host were offered.
"On Tuesday, January 18, the Bahá'ís journeyed by motor car to Canberra, the capital of Australia, which is 120 miles from Yerrinbool.
Upon entering Canberra, the prayers upon entering a city were recited after which the Greatest Name was said 95 times.
"On Wednesday, January19, after the two hour session, a picnic was arranged for the children of the local community. Twenty-three children were present, all having a happy time.
The feast was then conducted.At the invitation of an investigator a pleasant hour was spent in spreading the Teachings at Bowral, twelve miles distant.
ccThose present at the Summer School expressed the joy of the power of Bahá'u'lláh and His assistance and hoped to be able to attend next year.
BAHA I PROPERTY IN AMERICAA number of properties in America, used exclusively for Bahá'í purposes, are held by Trustees for the benefit of the National Spiritual Assembly. Since these include the House of Worship and two of the three Summer Schools, their development represents a vital aspect of the current history.
The background of each property, as well as its operation during the two-year period 1936193 8, has been carefully studied and reported for the Trustees by Mr. George 0. Latimer. His two annual reports follow.
Temple Trustees1. 19361937 (cThe inception of the Mashriqu'l-Adhkar in the West dates back to the Spring of 1903, when, upon receiving news and pictures of the laying of the cornerstone of the first Bahá'í Temple in 'Ishqabad, Russia, the House of Spirituality in Chicago, inspired by that great event, supplicated 'Abdu'l-Bahá for permission to erect a Mashriqu'l-Adhkar in America. The Master sent a Tablet in reply stating: ~ was rejoiced through your endeavors in this glorious Cause, made with joy and good interest.
I pray God to aid you in exalting His Word, and in establishing the Temple of Worship, through His grace and ancient mercy. Verily, ye are the first to arise for this Glorious Cause in that vast region.
Soon will ye see the spread of this enterprise in the world, and its resounding voice shall go through the ears of the people in all parts. Exert your
Page 74energy in accomplishing what ye have undertaken, so that this glorious Temple may be built, that the beloved of God may assemble therein and that they may pray and offer glory to God for guiding them to His Kingdom.'
c(The history of the early progress, � the steady acquisition of the land in Wilmette, the dedication of the Temple grounds on May 1, 1912, by 'Abdu'l-Bahá, the selection of the Temple design, the sinking of the nine caissons and the erection of the Foundation Hall, � is well known to the friends.
All this work was accomplished under the direction of the Bahá'í Temple Unity, the old corporation, which was in turn instructed by the believers each year at the annual Bahá'í Convention.
It is of historical interest to recall that the final payment on the main tract of Temple property was made on October 2, 1912, while the Master was still in America.
"After the incorporation of the National Spiritual Assembly in 1927, the first major step was the establishment of the
Tern-pie Trusteeship.The Indenture creating this Trust was recorded in Cook County, Illinois, as document 10204534 on November 13, 1928.
The first meeting of the Trustees was held on January 12, 1929. With the recording of this Indenture the title to the Temple property passed from the Bahá'í Temple Unity to the Temple Trustees.
"One of the first things done by the Trustees was to start a Temple building fund by placing $67,000.00 in U. S. Certificates of Indebtedness at 4% per cent. No bank failure could impair the payments of this obligation. The Trustees then took a further precautionary step by passing a resolu-don that no invested funds or securities could be withdrawn from the Temple Fund without written authorization signed by at least five of the members. Shortly $20,000.00 more was added to this fund and then came a glorious gift from two Bahá'ís of $100,000.00 and another gift of $1900.00 from a friend who gave up a trip to Haifa because the Guardian had laid such stress on the completion of the Temple Fund. By Convention time, April, 1929, a period of three months from the commencement of the building fund, there was $210,000.00 on hand.
ttOwing to the increasing height of Lake Michigan, it became necessary, in 1930, to put in a bulkhead of interlocking sheet steel piling on the Lake Shore tract at a cost of $7844.35. March, 1930, saw the fulfillment of the condition laid down by Shoghi Effendi, that $400,000.00 should be in hand before the next stage of Temple construction could be started. The friends will recall that upon the recommendation of the Research Service, it was decided to erect the entire superstructure of the Temple, rather than build just the complete first story. The wisdom of this decision is known to the friends throughout the Baha world.
CCThe next step after the completion of the structure was the outer decoration of the building.
Again expert advice made it possible to start from the top rather than the base of the Temple, and the present beauty of the Dome, as it glistens in view from miles around, is a shining evidence of what the entire Temple will look like when completed.
You are familiar with the financial struggle to complete the final payments for the clerestory section to Mr. J. J. Earley, whose artificial stone process made possible the.
execution of the beautiful designs of the architect, Mr. Louis Bourgeois.
At a period when the world was in the throes of a severe depression, the Bahá'ís carried on operations while many a religious edifice, backed by great wealth, had abandoned further construction. Once more the inspiring guidance of Shoghi Effendi and the faith of the friends carried us on. The Trustees had many an anxious moment over the problem of meeting the final payments and our Treasurer had to make a Bank loan of $10,000.00, without mortgaging any property, a direct obligation on the Trustees. This loan was paid in full but it was still necessary to borrow $5500.00 from two individuals in order to complete the contract with Mr. Barley.
ccTh Trustees are happy to report that this final obligation has recently been discharged and also the final payment on the purchase contract of the Studio building has been made to Mrs. Pemberton. Considerable repair is needed on the Studio and the Main
Page 75tenance Committee has been instructed to obtain competitive bids for the cost of minimum necessary repairs to be done this Spring. Certain needed repairs on the Temple have been taken care of during the year, in order to stop water leakage. The work of waterproofing the entire sloping surface of the ramp was completed at a cost of $1289.87. It was found that owing to the porous condition of the surface, due to a long period of weather exposure, the contractor had to use more material than originally contracted for.
The metal gutters and flashings and broken tiles will be repaired at a contract cost of $378.00.
The vertical surface of Foundation Hall and the slabs over the Linden Avenue entrance require attention and ~ 500.00 has been authorized for this work and $100.00 more for the cost of painting the wooden steps and framework.
New indirect lights have been installed in Foundation Flail at a cost of $122.10.
The un � provement of the grounds by grading and seeding has been authorized and should be completed by Convention time, thus removing the unattractive conditions that have prevailed since building operations ceased. Current insurance needs have been taken care of and considerable savings on premium costs have been effected.
tCWWith the sale of the Marshall property adjoining our triangle plot across Sheridan Road, our attorney has been authorized to enter into negotiations with the present owner to bring about a joint action for the application to the Village authorities for the vacation of the stub end road and for the equitable division of this strip of land. Pending this action our attorney has been instructed to take all immediate and necessary steps to protect the triangle plot of land from adverse possession or use.
CCThe Trustees have voted to request Mr. EarLy to submit an estimate of cost ow a Temple model in a size suitable for display by local Assemblies.
It was also further voted that any model or reproduction of the Temple must be submitted to the Trustees for them to determine whether the model is acceptable and also the conditions under which it can be sold. Local Assemblies and individuals are asked not to purchase or ex hibit any Temple model except through the Temple
Trustees."The exact figures for this report of Temple maintenance, repairs and insurance can be found in the Treasurer's report. However it may be of interest to know the approximate annual fixed charges that have to be met. They are: Caretakers' Salaries $2,760.00 Oil, Gas, electricity and water 3,000.00 Special repairs 2,000.00 Insurance, all kinds, Studio, Cottage,
Liability, Furnishings, Fire, boiler and compensation 860.00 $8,620.00
Monthly2.19371938 "The trustees received a new responsibility when the memorable and inspiring cabled
Message from Shoghi Effendiwas received during the 1937 Convention, investing the American Bahá'í community with a dual task to Continue the teaching campaign and with inflexible determination exterior ornamentation entire structure (of) Temple.
Advise ponder message conveyed delegates (through) esteemed coworker, Fred Schopilocher. No triumph can more befittingly signalize termination first century Baha era than accomplishment (of) this twofold task.'
"Mr. Schopilocher further reported that the Guardian hoped that the exterior ornamentation would be completed before the end of the first Bahá'í century, 1944, and that a committee of experts, Bahá'í and non-BaM'i, should be appointed to submit costs and make recommendations to the National Assembly about the contract for the next step in the construction. A committee was appointed of three Bahá'ís and three technical experts, consisting of L. W. Eggleston, chairman, E. Roger Boyle, Frank R. McMillan, Stuart W. French, Frank A. Baker and C. Herrick Hammond.
Page 76ctThi committee considered the most efficient, economical and satisfactory methods to be employed in the completion of the entire exterior ornamentation of the Temple, the nature and terms of the contract and to whom it should be given, and after a careful survey of the problem made a unanimous recommendation that the contract be placed with Mr. John J. Earley, who had so successfully completed the Dome and Clerestory ornamentation.
After consideration of the type of contract, whether on a cost-plus basis or a fixed amount, it was found that the latter would run nearly $50,000.00 higher, and the cost-plus basis was recoin-mended. The technical committee further recommended that the Research Service, Inc., be employed to supervise the construction work, on behalf of the Trustees.
CCWith these recommendations before it the National Assembly met with both the Technical Committee and Mr. Earley during its August meeting at Green Acre and voted to accept the recommendations and to enter into a contract with Mr. Earley for the completion of the gallery section of the Temple at an estimated cost of $140,000.00, which includes all materials, labor, insurance, social security taxes and freight charges at actual cost, and which should also cover a contingency reserve for unforeseen conditions and raises in wages and the 15 per cent fee of the F.arley Studios.
Mr. Earley stated that he would like to purchase all the necessary steel and quartz and cement necessary to complete the contract as soon as possible. He also gave an estimate of $350,000.00 for the completion of the entire outer ornamentation.
The National Assemblythen cabled the following message to Shoghi Effendi: TTnder recommendation Technical Committee contract next Temple unit given Earley. Estimated cost his work $125,000, total estimated cost $145,000 including contingency reserve.'
The following reply was received on September 2, tApprove Committee's decision.
Place contract immediately.'ttWhen this information was received by the Trustees they voted to appoint a committee of Mountfort
Mills and Allen McDanielto prepare the terms of the contract in accordance with the standardized type of agreement used by the American Institute of Architects and to authorize any five Trustees to sign it on behalf of the Trustees. Mr. Earley was further authorized to make an immediate purchase of the materials needed for the performance of the work at an estimated cost of $20,000. This was done on the advice of the National Spiritual Assembly that the sum of $76,000 was available and that an additional $50,000 would be available in January, 1938. The contract was signed on October 5, 1937.
"It was further voted to appoint Mr. Allen McDaniel the representative of the Trustees in supervising the execution of the agreement entered into with Mr. Earley and that the treasurer be directed to pay the expense incurred by Mr. McDaniel in connection with the supervision of the work at the Earley Studio as well as at the Temple, including the preparation of detailed monthly reports and traveling expenses. It was likewise voted to pay any expense incurred by the Technical Committee in connection with its survey.
"Tb Trustees are happy to report that this committee is available for consultation at any time in connection with any technical problems that might arise during the construction work and that they made no charge for their professional advice. A full report of the work of this Committee will be given by its chairman, Mr. Eggleston, during the 1938 Convention.
CtThe purchases of materials was started in September, and during the early part of October, Mr. Earley had trained assistants make the measurements at the Temple necessary for the working drawings from which the models and molds are prepared.
The work has continued for six months at the Earley Studio and all clay models and casts were completed the first part of April. On March 25, the first car containing contractor's equipment, reinforcing steel and wooden molds for the placing of the ornamentation that is to be poured at the Temple, was shipped. On March 28, a second car was shipped containing 54,000 pounds of crushed stone and sand, 28 columns, 51 imposts, 2 sections of cornice ornamentation and 2 sections of window band ornament. The friends attending the 1938 Convention will
Page 77have the renewed inspiration of again seeing the Temple under construction.
CCA detailed monthly report of all operations has been furnished the Trustees by Mr. McDaniel, which includes every item of expense from the reinforced steel down to a whitewash brush. This progress report divides the work into three sections: A. Cost of Models and Molds, B. Cost of precast Ornament, C. Cost of materials and work at the Temple.
The estimated cost of the work to March 31, 1938, according to figures supplied by Mr. Earley was $45,162.28, while the total expenditures to the same date have amounted to $43,354.34, showing that up to the present time the work has advanced according to outlined schedule and the actual cost is running reasonably within the estimates. The system of accounting is the same as that installed in the Earley Studio by the auditor of the City of
Nashville when Mr. Earleycompleted a contract with that city some years ago. The entire gallery section should be completed within a two-year period from the signing of the contract.
The trustees visited the Earley Studio on December 11 and found the work proceeding ahead of the outlined schedule. They also viewed the splendid Temple Model made by Mr. Earley and which can be purchased by local Assemblies for $95.00. One of these models was sent to Shoghi Effendi, one will be on display at the Temple and one was sent to the Concrete Institute; others will be available for Teaching campaigns.
CCTWO most generous gifts, one of $100,000 and another of $25,000, gave a great impetus to the start of the Temple construction fund the early part of the Bahá'í year. The friends throughout the land have arisen to the great task before us inspired by the Guardian's cablegram of July 4, 1937: ~Immeasurably gratified National Assembly's initial step presentation Seven
Year Plan. Successfuloperation Temple enterprise necessitates carrying out faithfully, energetic,ally following successive steps. First, expedite preliminary investigations.
Second, utilize Fred'shistoric munificent donation by immediate signature contract for next unit. Third, redirect with added force nationwide appeal to entire community insure uninter rupted completion first unit and accumulation sufficient funds enable placing without delay final contract. Fourth, place final contract as soon as half required sum available in National Treasury. Fifth, reemphasize supreme obligation triumphant consummation so vital a part of American believers' twofold task by May, 1944. Advise communicate above message all believers stimulate universal response Assembly's future endeavors.' The Trustees feel confident they will not have to make any further loans to complete payments for contracted work on the Temple as the believers will be ever mindful of that tNo sacrifice (is) too great for community so abundantly blessed, repeatedly honored.'
ctConsiderable attention has been given to the problem of the Temple grounds this past year.
A preliminary survey of the landscaping plans is under way so that the nature and amount of fill necessary for the ultimate ground plan can be determined. The Trustees have informed the United States Engineer's Office that they are in a position to build the necessary bulkheads and arrange for the fill when dredging operations in Wilmette harbor are started.
ttFr the information of the friends the following computation of the area of the Temple grounds was made by Mr. McDaniel last
October:Burgeois Studio plot 0.9105 Temple plot 5.883 5 Total area 6.9708 "The Trustees have spent much time trying to arrive at an equitable settlement of the division of the stub-end part of the old Sheridan Road upon information from the Wilmette Village authorities that it has been abandoned, and that they will cooperate with the Trustees in making a settlement with the Goldblatt family which have acquired the adjacent Marshall property. This matter should be terminated in the near future, as three Trustees, Mr. Wilhelm, Mr. Holley and Mr. Scheffler met with the owners
Page 78last fall and reported that a settlement has been proposed.
"Upon the advice and instruction of the Guardian, an agreement has been entered into with Mrs. Pemberton for the purchase of the interior designs of the Temple at the cost of Forty Dollars a month, payable to her during the term of her natural life. Payments started in January, 1938, under this agreement. The drawings will be forwarded to Shoghi Effendi after a set of prints have been made.
tcThe following necessary repairs and improvements were made this past year: a new steel rolling door was installed in the foundation wall at a cost of $251.00; plastering $150.00; screen and storm doors, $101.77; grading and seeding the ground, $558.96; and roofing, refacing the walls of the Temple Studio and caretaker's cottage, $738.68 � a total of $1,800.41. Traveling expenses of the Technical Committee amounting to $297.84 and legal expense of $88.35 have been paid. Insurance was renewed on the Temple
Studio, Liability and "Workmen'sCompensation and the Boilers in the Temple, this latter at a saving of $74.25 for three years.
The annual maintenance costs will be found in theMarch 1, Mr. Hannen's salary was increased to $125.00 a month. Allen
McDaniel and Carl Schefflerat the Columbian Exposition at Chicago in 1893, Miss Sarah J. Farmer was inspired to found a center for the investigation of the reality of religions.
The following year she selected the property in her home village of Eliot, Maine, for this purpose and thus an institution was established as she described it tfor the purpose of bringing together all who were looking earnestly toward the New Day which seemed to be breaking over the entire world.
The motive was to find the Truth, the Reality underlying all religious forms, and to make points of contact in order to promote the unity necessary for the ushering in of the coming Day of God.' This beautiful site on the banks of the Piscataqua River was afterwards named Green Acre. The yearly summer conferences became widely known and were highly successful. In 1900 Miss Farmer made a pilgrimage to 'Akka, and from that time on, the Fellowship which she established to control Green Acre gradually became imbued with the Bahá'í ideals. Time does not permit recounting the growth and struggles that befell the lot of the Green Acre Fellowship, the court proceedings to save the property, the gifts of Mrs. Helen Ellis Cole and others in the early days and later the financial assistance of the Randalls and the Schopflochers and many faithful friends to insure the ultimate destiny of Green Acre to become the reflection of the plain of 'Akka and the center of the Baha'is. Miss Farmer received many Tablets from 'Abdu'l-Bahá regarding its future, and among these messages the following prophetic statement has been a guiding inspiration: tYou must lay such a foundation so that the influence of the confederation of religions and sects may permeate to all parts of the world from Green
Acre, and Green Acrefor all future ages and cycles may become the standard-bearer of the oneness of the world of humanity.'
"After Miss Farmer's death, the Green Acre Fellowship, which owned and directed the property, gradually brought the Bahá'í principles into all the activities of the center. At the annual meeting on August 10, 1925, the Fellowship voted to place Green Acre under the control of the National Spiritual Assembly, and upon the completion of this conveyance, the
Guardian on September20, 1926 cabled this message: CMay newly confirmed union achieve its purpose by increasingly demonstrating universality of Bahá'í Cause.
'tjn 1929 an Indenture of Trust was set up and title to the property was transferred to the
Trustees. Green Acreconsists of 131.3 acres of land in five different parcels, The Inn, Fellowship House, the Pines, Sunset Hill and the river tract.
Besides the three-story Inn and the lovely Fellowship House there are a number of cottages, an Arts and
Crafts Studio, Rogerssite. Recently the McKinney cottage was purchased for $200.00, making another house available for rental, and the Trustees voted to appropriate $100.00 for the installation of a water heater and bath in the Lucas cottage.
A camp site for those who prefer to spend their vacation in that manner, has been arranged for on the river tract. The grounds will be cleared and platforms for tents installed with provision for a water supply with a pitcher pump. The Maintenance Committee has been authorized to rent Fellowship House this season, providing suitable arrangements can be made.
The land between the Pines and the highway is to be marked out in 50 fix-front lots to be leased to Bahá'ís who wish to construct their own summer homes at Green Acre. Mr. and Mrs. Schopilocher have made arrangements to give the large Ball cottage with its acreage, which adjoins the Inn property, to Green Acre. This welcome gift will provide a house that will produce a revenue to the Trustees as it can be rented the entire year.
Eight Hundred Dollarshas been authorized to be expended for alterations and improvements on the Inn Cottages Nos. 2 and 3.
"Mr. Bert Hagadorn, who has served as an efficient caretaker of the Green Acre properties for many years, found it necessary to resign his position this year. To fill this position, Mr. Goodwin was hired for one year at a wage of $100.00 a month. Mr. Goodwin resigned in March and Edwin La Pointe engaged on a day basis of $3.20, and a minimum during the winter months. A new sign reading tBahá'í Summer School for the Study of the New World Order' was erected at the entrance replacing the old sign tcreen Acre Inn.' Judge Deering was employed to examine the records of certain rights of way to different tracts of Green Acre land and to take the necessary steps to establish proper use of these rights of way by the friends. The boundaries of all parcels of land will be properly and permanently marked with cement posts.
ccMrs Orrnsby has been engaged as manager of the Inn again for the sea3on of 1937 under the same arrangement made with her last year. It is encouraging to report that, after receiving $500.00 from the National Assembly to start the season of 1936 and purchase the necessary supplies for the Inn, this sum was paid back and, in addition, a net profit from the Inn, and cottages and the Lucas cottage in the amount of $722.74 was turned over by the Trustees to the National Fund.
The Inn will be opened on July 1 this year and will offer accommodations to non-Bahá'ís as well as believers seeking a pleasant vacation, in order to make it a source of income to Green Acre.
A Bahá'í hostess will be at the Inn for the season.
"Since the burning of the cEirenin~ a Hall in the Inn has been used for school and meeting purposes. The friends will be most pleased to learn that when Green Acre opens this year a beautiful new Bahá'í Hall, complete with chairs, furnishings and lighting system will be standing on the top of the siope overlooking the Piscataqua, just west of the Inn. This Hall, costing about $5,000.00, will have a seating capacity of 200 people and will be used entirely for Bahá'í devotional and teaching purposes and for the celebration of Bahá'í Feasts. This greatly needed addition to the institutions of Green Acre is made possible through the generosity of Mrs. Florence Morton.
The trustees are most appreciative of this contribution from one who has been devoted to the service of Green
Acre. The Hall in the InnttJudge Deering has been requested to ascertain if the Indenture of Trust is legally sufficient according to Maine law for the Trustees to apply for tax exemption on the properties that are devoted to religious and educational purposes.
tcThis Indenture was recorded at Alfred, Maine, on January 1, 1930, Book 813, page 366.
"The operation and maintenance cost of Green Acre has been a difficult problem to solve owing to the short summer season and the many needed repairs.
The Green Acre MaintenanceCommittee has rendered invaluable assistance to the Trustees in the management of the property. The Inn was operated at a good profit last season, but the fixed charges for taxes~ insurance, repairs and caretaker make it necessary to receive assistance each year from the National Fund. The Guardian wishes Green Acre to become self
Page 80supporting and the Trustees are doing what they can toward this end. The present annual cost of maintenance, not including the Inn and summer school activities, follows: Caretaker's Salary $1,200.00 Insurance, all kinds 476.60
Taxes 642.32$100.00 40.00 58.50 25.00 $223.50 C(This year over $100.00 in savings on insurance has been effected. The future destiny of Green Acre was assured when 'Abdu'l-Bahá 25 years ago, stood on Mount Salvat and said that a great University of the Higher Sciences would be erected on that site.
Green Acre Trustees2.19371938 t~Prior to the opening of Green Acre for the Summer School sessions for 1937, the rebuilding of the third floor of the Inn was completed, second floor accommodations had been added in two of the cottages adjoining the Inn, and the new Bahá'í Hall, overlooking the Piscataqua River � the generous gift to the Cause by Mrs. Florence Morton � was finished and ready to provide a beautiful and necessary auditorium for lectures, classes, conferences and feasts. In addition to her greatly appreciated gift of the Bahá'í Hall, Mrs. Morton contributed $1,500.00 for the third floor improvements in the Inn.
"Another important gift to Green Acre was the transfer by deed of the socalled Ball cottage with its three acres, running from the main highway to the Ole Bull property, by Mr. and Mrs. Schopflocher. In addition they donated $250.00 for the repair of the roof and paid the current taxes on this property, which is a valuable addition to Green Acre because of its year-round rental opportunity, when necessary repairs and improvements are made in the amount of $3,000.00.
CCThe following cottages have produced income for the Trustees: McKinney Cottage � annual rental $ 10.00 Rogers Cottage � annual rental 30.00 Reeves Cottage � annual rental 25.00 Lucas Cottage � season rental 100.00
Ball Cottage � August, 1937"Repairs in the amount of $100.00 were expended on the Lucas Cottage and $115.00 on the Ball Cottage. Additional repairs will be necessary to the Ball Cottage to make it rentable during the winter months. Besides the third floor improvements at the Inn, it will be necessary to repair and paint the roof over the kitchen and dining-room at a cost of $260.00.
The Trustees voted to expend the balance of the Yandell Art Fund, of $375.00 for installing a toilet and making improvements in the Arts and Graft
Studio and Mrs. NancyBowditch has been appointed to conduct classes in drawing, painting and designing this coming season. The taxes of $662.72 and $9.75 on McKinney Cottage for 1937 have been paid.
In this connection, the Trustees felt that theHouse and the Arts and Crafts Studio are subject to tax exemption as they are used exclusively for religious purposes and a committee of Mr. Harold Bowman, Mrs. Emma
Flynn and Mr. Horace Holleymet with the Village Selectmen and presented a request for exemption in the valuation of $6,000.00, the limit allowed by the laws of the State of Maine. Favorable action on this request is hoped for this year. It will be necessary to make certain repairs on Fellowship House roof and also on the interior supports in Rogers Cottage.
etThe matter of insurance became another serious problem to the Trustees this past year, as notice of an increase of rate on Fellowship House from $1.75 to $3.75 per hundred was published by the
New England InsuranceExchange. Mr. Latimer, who has been authorized by the Trustees to handle all insurance items, met with the Agents last August at Green Acre and had them file an application for revision. Finally in March of this y~.ar, word was received that the old rate had been restored and this amounted in a saving of $200.00 to the Trustees. Owing to the improvements to the
Inn and Cottages, additional insurance has been placed on these buildings and the amount reduced on Fellowship House. Total insurance paid this year amounts to $666.98 on the buildings, liability and workmen's compensation.
"Mrs. Ormsby managed the Inn for the Trustees in 1937. The Inn was thoroughly fumigated at a cost of $175.00 and new beds and equipment installed on the third floor and in the cottages at a cost of $534.80.
A station wagon, costing $353.00 was purchased for the use of the Inn and its guests. Mrs. Marguerite Bruegger served as a Bahá'í hostess during the season. Food, payroll, supplies and miscellaneous expense for light, water, coal, ice, laundry, amounted to $4,412.27, while the income from guests, cottage rents and miscellaneous amounted to $3,979.51, leaving a deficit for the season of $432.76.
"Mrs. Flora Valentinehas been engaged to manage the Inn and cottages for July and August, 1938, at a salary of $100.00 a month. The manager is to send in a weekly financial report this coming season to the Trustees and suppiy a copy for the Maintenance
Committee. The Trusteesadopted a policy that Green Acre is to be recognized as a Bahá'í summer school, the aim of which is to train and inspire believers to become Bahá'í teachers, and plans made to attract nonbelievers are to conform in all respects to the highest interests of the Faith.
It is hoped a deeper spiritual appeal will promote greater unified effort and enthusiasm, to the end that it may become financially self-supporting.
ttThe following committee was appointed jointly by the National Assembly to combine the functions of program and maintenance: Florence Morton, chairman, Alice Bacon, Harold Bowman, Amelia Bowman, Roushan Wilkinson,
HaAan Ober and GlennShook. Emma Flynn was appointed supervisor of properties and directed the caretaker's duties. Mr. Edwin La Pointe served as caretaker for the year at a part time monthly salary at $76.80. It is the hope of the Trustees that the attendance at Green Acre this coming season will increase to such an extent that there will be no operating deficit and a great spiritual contribution be made to the furtherance of the Seven Year Plan.
Bosch Trustees1. 19361937 ttThe increasing call in the western States for Bahá'í teachers prompted the National Assembly to appoint a committee to work out plans for a Summer School on the Pacific Coast. The site selected for this school was in Geyserville, California, due to the welcome offer of John and Louise Bosch to make their ranch home, with all its facilities, available for this purpose.
The first school sessions were held there in 1927.
Since that time the ever-increasing number of attendants at the school each year have been housed, without charge, through the warm hospitality of Mr. and Mrs. Bosch.
As long ago as 1910, Mr. Bosch wrote to 'Abdu'l-Bahá of his desire to dedicate this property to the universal service and spirit of the teachings of Bahá'u'lláh, that it might become a center � with a Mashriqu'l-Adhkar � for all hearts who are earnestly seeking enlightenment.
The fulfillment of this hope, so fully shared in by Mrs. Bosch, started on August 1, 1927, when 130 friends gathered under the shade of the majestic tBig Tree' to celebrate the Feast of AsmA? on the opening of the first summer school in the
West."In the ninth year after the establishment of the school, Mr. and Mrs. Bosch conveyed title to the property by an Indenture of Trust to the Trustees for the benefit of the National Assembly. This trust deed, which is similar to the Wilhelm deed, provides for full use and occupancy by Mr. and Mrs. Bosch during their respective lifetimes.
The Indenture was recorded on November 25, 1935 in Book 397, page 20, Records of Sonoma County, California.
CtThe property, just 75 miles north of San Francisco on the famous Redwood Highway, comprises 37 acres, with a mature fruit orchard, a redwood grove, the lovely Bosch home, many accessory buildings, and a water system with two wells that have never gone dry. The maintenance, repairs, taxes and other expense to date have been taken care of by the generosity of Mr. and Mrs. Bosch, thus saving a considerable sum for the National Fund.
t~Mr. Bosch has surveyed a part of this land on the hillside, overlooking the Russian
Page 82River Valley, for building sites to be leased to Bahá'ís who wish to erect summer homes. Already two attractive cottages have been built on these sites and a number of others have been planned for the near future.
~tLast year an attractive Hall for the school sessions and public meetings, of rustic redwood, completely equipped with chairs and a kitchen to provide for Feasts, was erected and presented to the Cause by Mr. and Mrs. Thomas H. Collins, This year these two devoted friends of the Faith have shown further evidence of their generosity by the gift of a much needed dormitory, 88 x 14 feet, of corresponding rustic material, which is now under construction and which will be equipped with beds and linen and ready for use for the school sessions this year. This dormitory, fully equipped, will cost approximately $20,000.00. The fire insurance on both these new, beautiful buildings and their equipment for a three-year period have likewise been provided for by these two friends.
"Another gift of $500.00 was received this year from Mr. Schopilocher to provide for a suitable place for the school and recreational activities of the Bahá'í children.
ttThe oniy cost to the Trustees to date has been the liability insurance premium amounting to $39.05.
All other maintenance costs have been paid by the Boschs. It may soon be necessary to appoint a caretaker to look after the upkeep of the buildings and grounds and thus relieve
John and Louise Boschfrom the care and responsibilities they have carried on their willing shoulders for so many years. On November 13, 1936, the Trustees motored from San Francisco to spend the day at Geyserville, a meeting of prayer was held in the new Hall.
It was a real inspiration to inspect this splendid gift of a valuable property, with its buildings, from these self-sacrificing friends to the Cause of
God.2. 19371938 "Since our last report the beautiful dormitory at Geyserville was completed and its dedication took place on July 4, the opening day of the Summer School. It was an occa sion of great joy to have Mrs. Thomas Collins present at these services. She and her husband, who was deprived of seeing the culmination of his devotion to this institution, have complemented the wonderful gift of John and Louise Bosch, with their endowments of the Bahá'í Hall and the dormitory. The two-story dormitory, with thirteen rooms on the main floor and beds for fourteen on the second floor, will accommodate about fifty people. This beautiful building will stand as a memorial to Mr. Thomas Collins.
ttMr. Joe Borzoni was employed as caretaker hst May at a salary of $50.00 per month, for part time services. An arrangement has been made that whatever work he does for the friends who have cottages on the property in his spare time shall be deducted from the wages paid by the Trustees and assumed by the other parties.
These services are not available during the period of the summer school.
ccTh summer school and maintenance of the property have been conducted up to the present time without any budget from the National Fund, the oniy costs being the caretaker's salary which amounted to $521.66 and workmen's compensation of $34.05. Mr. dnd Mrs. Bosch and Mrs. Collins have taken care of the taxes, water, light, and other insurance items. Other friends have contributed sums to carry on the summer school work. Last year there was a deficit of $20.00, which included a nominal weekly charge for the rooms to cover laundry, etc. This deficit was made up by the friends.
"The Trustees appointed the following Maintenance Committee to supervise the management on their behalf: George Lad-mer, chairman, Leroy C. Joas, secretary, John Bosch, Amelia Collins, N. Forsyth Ward and Harry R. Munson.
This committee will render an annual report to the
Trustees.1. 19361937 (COn June 29, 1912, 'Abdu'l-Bahá invited a number of friends to the home of Mr. Roy C.
Wilhelm at West EnglewoodMaster said: cYou have come here with sincere intentions and the purpose of all present is the attainment of the virtues of God.
Since the desire of all is unity and agreement it is certain that this meeting will be productive of great results. Such gatherings as this have no likeness or equal in the world of mankind where people arc drawn together by physical motives or in furtherance of material interests, for this meeting is a prototype of that inner and complete spiritual association in the eternal world of being. Hundreds of thousands of meetings shall be held to commemorate such an assembly as this and the very words I utter to you on this occasion shall be reiterated by them in the ages to come.
"For the past 24 years an annual souvenir has been held on this spot in remembrance of this meeting. A few years after this event, Mr. Wilhelm, in his spare moments, erected a log cabin and named it Evergreen Cabin.
It has been a center of Bahá'í activities for many years. Since 1931 it has been the headquarters of of the National Spiritual Assembly. Directly below the Cabin lies the pine grove where the Master gave his memorable Feast.
It is on this site, according to the Guardian's instructions, that the oniy Memorial commemorating 'Abdu'1 � Bah4 visit to North America is to be erected. It will be in the form of a monument.
"On March 9, 1935, Mr. 'Wilhelm executed an Indenture of Trust, transferring Evergreen Cabin, its furnishings and the two lots comprising the pine grove to the nine 'Wilhelm Trustees for the benefit of the National
Spiritual Assembly. Thisindenture was duly recorded in the office of the clerk of Bergen County, New Jersey, in Book 1935, page 590 of Deeds.
(CAS a further evidence of Mr. Wilhelm's generosity, a $20,000 fire insurance policy good for five years and a year's liability policy were turned over to the Trustees, fully paid, covering these properties, which made a saving of $584.48 to the National Fund.
The terms of the indenture provide that Mr. Wilhelm and members of his family throughout their several lifetimes can continue to have the free use of the property. An additional gift of 102 feet of land, representing two lots between the cabin and the pine grove, a garage and two-story house in which the office of the National Assembly is located, has just been made to the Cause by Mr. Wilhelm.
The insurance on the house and garage amounting to $112.00 is also included.
"The Cabin has been made available under lease to the Teaneck Assembly for their meetings. A separate electric meter has recently been installed for the light used by the Teaneck Assembly and provision is being made for a separate oil suppiy to the heating plant for their use.
"Up to the present time there has been no cost to the Bahá'í Fund for light, heat, repairs or taxes. It is a remarkable fact that recently the City of West Englewood, voluntarily decided, without any application being made, to remove this property from the tax roll. When approached for verification of this action, the city fathers stated that Mr. Wilhelm deserved tax exemption on this property more than some religious institutions, for what he is doing for the community of West
Englewood.Insurance coverage which runs about $40.00 annually.
The spiritual value of this property is beyond computation. Its physical value is enhancing steadily due to its close proximity to New York City.
V7illoelrn Trustees2. 19371938 "The Trustees are happy to report that another welcomed gift has been made to this property which witnesses each year the most memorable event connected with the visit of the Master to America in 19 12 � the Annual Souvenir of 'Abdu'l-Bahá.
Mr. Walter Goodfellowand Jessie Goodfellow, his wife, presented to the Wilhelm Trustees two lots adjoining the present property. This indenture was executed December 31, 1937 and recorded on January 4, 1938, in the office of the clerk of
Bergen County, in BookThese lots make a valuable addition to the present property, and our deep and abiding appreciation is extended to Mr. and Mrs.
Goodfellow.Shure, attorney for Mr. Wilhelm, advised the Trustees that the
Page 84T e aneck Township assessor stated that the lots located in the pine grove were not tax exempt because they are separated from the property used for religious purposes. Mr. Wilhelm paid the taxes on these lots for 1937. The town has agreed to give exemption on lots No. S and No. 9 for 1938 and successive years.
"The Cabin has been leased for meetings to the Teaneck Spiritual Assembly at a monthly rental of $30.00, and this Assembly pays for its portion of the liability insurance, light and heat. This past year Mr. 'Wilhelm installed a separate oil tank to supply oil to the Cabin for determining exactly the costs to the Teaneck Assembly. The only costs to the Trustees have been $18.40 for legal expenses and about $10.00 for insurance, Mr. Wilhelm having borne all other costs.
Maiden Trustees1. 19361937 ctJ11 1900 Miss Maria P. Wilson, one of the early pioneers of the Faith in America, visited 'Abdu'l-Bahá at 'Akka in company with
Miss Sarah Farmer. Afew years later she made a second pilgrimage and on that occasion the Master said to her: CWhen I come to America I will visit you.' In August, 1912, after visiting Green Acre, 'Abdu'l-Bahá requested that a believer who might have a thouse on a hill' allow Him the use of it for a week or two. Many houses were offered for His disposal, but He chose the home of Miss Wilson at 68 High Street in Maiden, Massachusetts.
He remained there for some ten days before going to Montreal. Upon his return to Haifa, after His memorable visit to America, The Master wrote to Miss Wilson stating: tThy house became my abode and my home. Many days were spent in that home with the utmost joy and fragrance.
The mention of 'Y&-Bah6'u'1-Abh?was raised from it and we spread the religion of God. In reality that home is My home, therefore the mention of God must always be raised from it.' "Again on May 11, 1913, the Master, in another Tablet to Miss Wilson, wrote: tThe days I spent in thy house and engaged My time in summoning the people to the Kingdom of God were days of infinite joy and spirituality. They shall never be erased from the
Tablet of Memory.'ttWhen Miss Wilson passed to the heavenly world in 1930 she left a Will giving this house to Shoghi
Effendi. The Guardiantook title to this property and asked the National Assembly to look after it for him. In the fall of 1935 the Guardian executed a deed of trust transferring it to the Trustees for the benefit of the National
Spiritual Assembly. Thisindenture was recorded on September 27, 1935 in Book 5962, page 399, in the Middlesex Registry of Deeds, Middlesex County,
Massachusetts, SouthernttPrior to the establishment of the trust the Boston Assembly had been asked to look after this house for the National Assembly. The house was rented and the Boston Assembly has continued to care for it for the Trustees.
The house is in need of certain repairs which will be given attention.
There is a problem of an existing right of way located on adjoining property, formerly owned by Miss Wilson which she bequeathed to a relative.
The Trustees have offered to give a release of this right of way to the adjoining owner for a financial consideration sufficient to provide a new driveway on the other side of the house located on the land belonging to the trust property and for the alterations in the house necessary to permit the delivery of coal and supplies. This matter has not yet been concluded by our attorney.
"Fire insurance for three years was renewed last year at a cost of $28.75.
Taxes for this year of $191.25, sidewalk assessment of $8.64 and water bills of $16.69 have been paid.
The Boston Assembly reports $148.50 on hand, received from rent since May, 1936.
"The Trustees referred to Shoghi Effendi the question whether the property should be retained and developed for Ba1A'i purposes as a memorial to 'Abdu'l-Bahá or whether it should be sold, and received the following reply: tThe Guardian does not advise your Assembly to sell the Maiden property, as the Master has definitely stated in the Tablet which you have quoted to "take care of that house, because the light of the love of God was ignited in it." By renting the house the N. S. A. can for the present avoid the ex. penses entailed by its repairs and upkeep.'
Page 852. 19371938 "The friends are aware that this house was turned over to the National Spiritual Assembly by Shoghi Effendi because of its memorable association with the Master's visit to America in 1912. On June 4, 1937, the following word was received from the Guardian: tConcerning the house at Maiden, Mass.,
the Guardian leaves all the questions related to its restoration and renting to the discretion of your N. S. A., but wishes only to emphasize the absolute necessity of keeping this house as the property of the Cause. Under no circumstances should it be sold or given to non-Bah4'is, though it may be rented to them, in view of the references 'Abdu'l-Bahá has made to it in His Tablet. Whatever arrangement the Assembly decides upon should be made after due consideration of this important fact.'
"Owing to the age of the house many repairs arc necessary. The following most urgent ones have been taken care of at a cost of $390.15: a new hot-air furnace, replacement of old window frames and sashes, new modern electric wiring throughout, plumbing and plastering of ceiling.
Taxes amounted to $204.04 and water $18.96. Rent was received amounting to $171.00. Other repairs will be made when necessary.
"The following MaintenanceCommittee was appointed by the Trustees: Victor Archambault, chairman, Florence Morton and Wendell Bacon. This committee has taken over the work formerly entrusted to the
Boston Assembly.A number of Bahá'ís yet live who gathered at a railroad station in Paris to witness the historic departure of 'Abdu'l-Bahá for His journey to Germany and Hungary shortly before the war of 1914. These believers learned with special poignancy during July, 1937, that the Bahá'í administrative institutions in that land had been dissolved by governmental action. Under the regulations issued, Bahá'í meetings, the teaching of the Faith, and the functioning of its organic institutions were forbidden.
In this grave condition the Bahá'ís see a clear parallel with those similar actions by Oriental governments and ecclesiastical bodies in earlier years in an effort to destroy the Faith of Bahá'u'lláh, efforts which time has proved were made in vain.
Indeed, during 1936, the believers had received from their Guardian that communication published in America under the title of "The Unfoldment of World Civilization," in which Shoghi Effendi expounded the fundamental significance of the modern movements of history in the light of Bahá'u'lláh's world-unifying Mission, and study of this important document had prepared the Bahá'í community to realize both the further difficulties it was destined to suffer and its eventual triumph.
t~For the revelation of so great a favor," the Guardian had written, cCa period of intense turmoil and widespread suffering would seem to be indispensable. We stand on the threshold of an age whose convulsions proclaim alike the death-pangs of the old order and the birth-pangs of the new.
As we view the world around us, we are compelled to observe the manifold evidences of that universal fermentation which, in every continent of the globe and in every department of human life, be it religious, social, economic or political, is purging and reshaping humanity in anticipation of the Day when the wholeness of the human race will have been recognized and its unity established. A twofold process, however, can be distinguished, each tending, in its own way and with an accelerated momentum, to bring to a climax the forces that are transforming the face of our planet. The first is essentially an integrating process, while the second is fundamentally disruptive. The former, as it steadily evolves, unfolds a System which may well serve as a pattern for that world polity towards which a strangely-disordered world is continually advancing; while the latter, as its disintegrating influence deepens, tends to tear down, with increasing violence, the antiquated barriers that seek to block humanity's progress towards its destined goal. The constructive process stands associated with the nascent Faith of Bahá'u'lláh, and is the harbinger of the New
World Order that Faithlong establish. The destructive forces that characterize the other should be identified with a civilization that has refused to answer to the expectation of a new age, and is consequently falling into chaos and decline."
In the light of this truth, the dissolution of the Bahá'í administrative institutions is not oniy taken to be but a temporary condition but also to signalize the beginning of a definite process so mysterious in character that it constitutes the outer and historical evidence of the Divine power upholding the mission of the Manifestation.
In its successive stages, this process, beginning with formal and official suppression of the Religion of God, releases influences which eventually lead to its official recognition by the civil authorities.
For the constructive force of Revelation, like a mighty river, gathers greater impetus whenever its course is stayed. No human power can hold it back from its unique mission of creating progress for man and for civilization.
Resistance of whatever character is a sign of the past; and no past period can be maintained nor renewed when God has destined transformation for human affairs.
The attitude of the Baha'is, however, is invariably one of obedience to civil authority in all action concerning the Faith, up to the point where acceptance of Bahá'u'lláh by the individual soul is involved. At that point, death is preferable to physical existence.
It is in the mysterious action of the Divine power that the believers trust.
PROGRESS IN INCORPORATIONA survey of the Baha world community reveals steady progress in the incorporation of its National and Local Spiritual Assemblies, by which their powers are consolidated and their capacity for service enlarged. Since model constitutions and bylaws have been prepared, and uniformity of functions prevails, every Bahá'í institution reaching sufficient stability has but to incorporate in accordance with the civil statutes controlling religious bodies in its locality.
The National SpiritualAssembly of the Bahá'ís of Australia and New Zealand has attained recognized legal status, and the Spiritual Assemblies of the IBahá'ís of Ade laide and of Auckland have also incorporated during the period under review.
In India, the SpiritualAssemblies of the Bahá'ís of Poona and Bombay have similarly been incorporated, while in North America incorporation has been effected by the believers of Detroit, Los Angeles, Kenosha, Racine,
Milwaukee, ClevelandSix other centers in the United States were in process of undertaking the preparation of the necessary legal papers or had already submitted them for record by April 21, 1938: San Francisco, Binghamton, Philadelphia, Boston,
Portland and Seattle.During the era of establishment and organic development of the Faith, the generous contributions of its members in all lands have been devoted to current activities. With the rapid growth of legal status, another era opens in which endowments of a permanent nature can be anticipated, especially as the membership of local and national Bahá'í communities is now swiftly increasing.
It is by endowment and capital funds that the latent capacity of Bahá'í institutions to render social services will be more and more completely realized. The Bahá'í institution of today, in comparison to that same institution fully equipped with schools, hospitals, asylums for orphans and aged, and other facilities, is a child compared to the mature man. What is significant to every Bahá'í is the fact that the providential nature of the Faith contains within it a unique and surpassing power to translate spiritual ideal into manifest blessing, and transform words about righteousness into deeds.
BAHA I HISTORICAL SITESIN iRAN The Bahá'ís of fr~in, ordained by destiny to be the birthplace of the Faith which fulfills the promise of all religion, have undertaken the purchase and preservation of those properties directly associated with the history of their Cause, thus assuring to the BaU'is of the world in future ages the sacred privilege of visiting many holy places permeated with the spirit of sacrifice and truth.
Through a committee appointed by the National Spiritual Assembly, an investiga �
Page 87don is being made to develop a complete list of Bahá'í shrines in IrAn.
Special effort is being made to locate the Rib's shop in Nshihr and the birthplace of Bahá'u'lláh in Tihdn.
The sites purchased during the past two years include: the house at I~Thh4n which belonged to the "King of Martyrs" and the "Beloved of Martyrs"; the burial place of nine martyrs and also of the martyr Aq4 Mu-bammad Bulur-Eunish at Yazd; the men's quarters and onehalf the andarun of the house of H~ji-Mirz~ J&ni at K~sMn; one-quarter of the castle at Chihriq and of the Disht-i-Malik, in A.dhirMyj~n; onehalf the house where Valid resided in Nayriz; and funds have been made available for the purchase of lands adjacent to the MaqAm-i-'ALA,' while repairs have been carried out surrounding the house of the Mb at
Shir~z.Other purchases have been as follows: two-thirds of the house of Jj4ji-Mirz~ Abu'I-Qasim at ShirAz; the house of the martyr Hadrat-i-Khal, in the same city; the burial places of the martyrs
SarAju'sh-Shuhad~', IJabibu'MakMirza and Aq~ Jav~d, at Mirza; the burial place of four martyrs of 'Idq; the burial place of the martyr
Uasan-'Ali in I~f~h~n;three-fourths of the house of the martyr Mahbiibu'sh-Shuhad~', also in IsMh&n; two houses near the house of the B&b in ShirAz; the burial place of eight martyrs of ArdiMn; and the burial places of the martyrs Siyyid
Ya~y& at Sirj4n, UstadMirza Davaani at Rafsinj~n, and of Ijusayn-'Ali Fir6zab6di at Fir~za-bAd-i-Yazd.
PROPERTY FOR THE FIRSTAssembly in IrAn has extended considerably its holdings of land dedicated to the future construction of the first House of Worship, or Mashriqu'l-Adhkar near Tihr4n.
The area already acquired is estimated at approximately 2,000,000 square pics, equivalent to 1,125,000 square meters. The Assembly is now arranging to purchase an adjoining tract known as Ihtisabiyyih for a sum approaching 30,000 tArnins.
The tract already secured is known as Ijadiqili.Thus assurance is made that the Bahá'ís of IrAn in due time, and no doubt with the aid of loving donations tendered by all other Bahá'í communities, will construct a majestic and beautiful House of Worship overlooking the capital city and for ever to be notable as the first Bahá'í Temple in that country whose blood fertilized the seeds of Divine Revelation.
Construction, however, is not to begin until the American Bahá'ís have completed the external decoration of the House of Worship on Lake Michigan, at Wilmette.
TEACHING ACTION IN fRAN The few years remaining before the end of the first century of the Bahá'í era witness a resurgence of effort and a concentration of action among the Bahá'ís of IrAn no iess than in the American Bahá'í community.
Despite the severe restrictions still enforced upon the Bahá'í community in IrAn, and the obstacles raised by the civil authorities against its collective action, a widespread teaching plan has been adopted and energetically pursued.
One aspect of the plan includes the establishment of new Bahá'í centers in Afghanistan, Baluchistan, in Arabia, the Islands of Bohnia in the Persian Gulf, and KurdistAn. In 1r6.n itself, teaching committees, classes for character training and the study of Bahá'í administrative order, libraries, Baha burial sites, administrative headquarters for Local Assemblies, youth organizations, archives both local and national, and the institution of the Nineteen Day Feast, are being systematically extended in most of the provinces. The Haziratu'1-Quds of Tihr~n, the national headquarters of the Persian Baha'is, is in the final stage of construction.
By these means, the distinctive Bahá'í qualities of consultation and unified action are being released, and the attributes fostered by the Bahá'í administrative order stimulated. A further impetus has been supplied by concentration upon the establishment of Bahá'í
Summer Schools in Tihr4nas a model to be reproduced later on in provincial centers.
In examining the reports explaining the details of these teaching plans, one is deeply impressed by the power of the Faith to create
Page 88a fundamental unity among the Bahá'ís of East and West. This fundamental unity does not sacrifice nor suppress any positive elements of local culture, nor does it raise any comparisons between the cultural values of the different parts of the Bahá'í world community.
Its unifying influence proceeds, first, from the acceptance of organic spiritual ideals; second, from the recognition of a common center in the Guardianship; and third, from the results of maintaining a type of administrative institution which combines individual initiative with the disciplines of an authority controlled by the same principles and ends. While, therefore, an irreconcilable diversity of religious, cui-tural, social and economic background exists between America and I r~n as nations and peoples, the diversity existing between the Bahá'í communities of these two lands involves no question of reconciliation nor compatibility but rather demonstrates the richness of human capacity. Each community may instinctively lay emphasis upon different aspects of the Teachings, but both communities recognize the same truth and are responsive to the new spiritual environment embracing the believers of all lands.
That the Baha of ldn are still under persecution is made evident by reference to the report of their
National Spiritual AssemblyEarly in 1936, for example, two civil orders were issued prohibiting Bahá'í meetings in IrAn. The re-suit was that the Assembly was compelled to instruct all local Bahá'í communities to cease the meetings held in their headquarters, even the use of their adjoining playgrounds by children.
Representations were made to the bead of police concerning the severe treatment inflicted by local police upon Baha'is, whereupon meetings of not more than fifty persons were authorized by the civil government.
The election of the National Spiritual Assembly in the following year had to be conducted by mail under the prevailing restrictions.
Brutality, however, continued, property was damaged and Bahá'í records confiscated. Schools maintained for Bahá'í children and adults were closed, correspondence and telegrams censored, Bahá'ís in army and civil posts discharged, and great hardship inflicted through the refusal of the authorities to admit to registry the certificate of Bahá'í marriages.
The heroic fortitude of the believers, nevertheless, was at times rewarded by public recognition of the status of the Faith, as exemplified in the following event: Among the Bahá'ís of Inn who died in 1936 was Dr. Sarhang IbrThim Piriaz-B~kht, chief of the Health Department of the Military Schools.
Relatives of the deceased, predominantly Muslims, insisted on Mu1~am-madan rites and selected a grave at Imam-ZAdih 'Abdu'lUh, preparing a funeral cortege which was to have been directed by a colonel from the Ministry of War. His daughter and sister, however, insisted that a Bahá'í funeral be conducted, and a member of the Ministry of War urged that their wish be granted. The result was that a throng of Baha'is, Muslims and ranking officers from the War Department, including the Minister, took part in the funeral procession and military escort was provided. At the cemetery, Bahá'í prayers were chanted.
It is said that seldom has the capital city witnessed so imposing a funeral or one attended by so many non-BaM'is.
While the status of women has been improved as the result of the rise of secular government in certain Muslim countries, this alteration of ancient custom by decree lags by generations the spiritual and social equal-fry ordained for men and women in the Teachings of Bahá'u'lláh.
The result of the secular action, however, has been to make it possible for the Bahá'í women of fMn to assume their rightful place in Bahá'í public meetings and on the administrative committees of the Faith.
These steps are the necessary introduction to the full association of women in the Bahá'í community with all its social institutions, including Local and National Spiritual Assemblies and the annual Convention.
Despite the many spectacular events taking place in these years in all parts of the world, the student of history will not fail to realize the surpassing ultimate importance of the Bahá'í Teachings concerning the equality of the sexes, and the provision for their joint action on Bahá'í administrative bodies.
Page 89A firmly established faith, a centered will, and indefatigable activity, have given to Miss Martha L. Root an international sphere in the realm of teaching.
In her, the ordinary restrictions placed upon personal life, limiting it to one local environment, have been broken through and the world is become her spiritual home.
Miss Root's activities from April, 1936, to April, 1938, were successively, the United States, Japan,
China and India. Thefollowing reports can but briefly indicate and outline the full story of her Bahá'í teaching during those two years.
C(Miss Martha L. Roothad served the Baha Faith vigorously with great efficiency and without stopping for rest and comfort for many years, but in the summer of 1936, our beloved Guardian cabled her (she was working in Europe) to return to United States for a rest. She returned July 29, 1936, very broken in health. Mr. Roy C. Wilhelm invited her to tEvergreen Camp,' his summer home in Maine, for two months, where everything was done for her recuperation.
"Then she met the friends and lectured in GreenThis was followed by a short program of lectures in New York City, Philadelphia, Baltimore and Washington, D. C. "In January, 1937, when she was on a lecture tour, she was very ill with influenza in Buffalo and as soon as she was able to travel she went across the continent to California, stopping over in Lima, Ohio, and in Chicago, where she spoke once in each city to believers, on teaching the Cause.
People caine to Lima from all the Bahá'í cities in the State of Ohio.
ttResting in California for several weeks, she later addressed the friends in Los Angeles, San Francisco and Portland. These were really regional gatherings, for believers came from many surrounding cities.
t'Miss Root sailed May 20, 1937, from San Francisco for a Par Eastern tour.
June was spent in Japan where several lectures were given in Tokyo, Kyoto and Kobe. Editors used Bahá'í articles, and she visited nearly every Bahá'í in Japan.
"Sailing to Shanghai the last of June, she was working in China with the devoted faithful Bahá'ís when the war came. She was in the deadly bombings in Shanghai in August and barely escaped alive.
A refugee on the steamship President Jefferson, she reached Manila, August 20 in the evening, and five minutes later endured the worst earthquake Manila has known in a century. Still, though ill and with a temperature of 102, she courageously gave the
Message in Manila.tcMiss Root took the first ship on which she could get passage out from Manila and came to Colombo, Ceylon. Here she recuperated and during the month met the Mayor of Colombo, gave three radio talks, spoke before the League of Nations Union, the university students and was one of the first Bahá'í teachers to go to Ceylon to lecture, work and try to establish the Faith in that important island country. Jamal Effendi had gone to Colombo for a few days in 1877 and met a few merchants.
CCMiss Root reached Bombay, India, October 15, 1937; the N. S. A. of India and Burma and several hundred Bombay Bahá'ís welcomed her warmly. After the N. S. A. meeting of consultation, and working under the fine planning of the N. S. A. of India and Burma, Martha Root has done great service in India and Burma with their help. She first visited Surat and Poona, then crossed the continent from Bombay to Calcutta and on to Burma. She toured Burma where many lectures had been arranged for her in Rangoon, Mandalay, Toungoo and Daidanaw and
Kunjangoon. Returningto Calcutta she took part in the Second All-India Cultural Conference and the First Convention of Religions, both held in Calcutta in December, 1937. Her talks on the Cause were broadcast throughout India. After the lectures and work in Calcutta, she next visited Dr. Rabindra
Nath Tagore."The following glimpses of Miss Root's ardent Bahá'í services in the Orient are taken from her circular letter dated July 6, 1937, mailed from
Shanghai.25, I went ashore for a few hours, while the ship docked. Wonderful work is being done in that mid-Pacific paradise, and a day with the believers there is truly a day in 'heaven.'
Mrs. Samuel A. Baldwin and Miss Utie Muther met me with love and with fragrance-breathing leis, (garlands to wear around the neck), of white jasmines and carnations. What did we do? First, the editor of the Honolulu Advertiser, a former colleague of mine from Pittsburgh, Penn., sent his editorial writer to interview me about the Bahá'í Faith.
Then I wished an interview with Professor Shao Chang
Lee, Professor of Chinesein the University of Hawaii. He knows much about the Teachings and was a friend and pupil of the late Dr. Y. S.
Tsao, President of TsingHua University, Peiping, who translated tBah4'u'll6iix and the New Era' into
Chinese. Professor Leesaid that day: ~I will read the new book ttG1eanings~~ and write my impressions of it reverently for the magazine ttWorld Order."
' We told him of the Bahá'íand hope he was able to go for a weekend, as he intended to spend part of the summer at the University of California.
~ had known somewhat the eternal work the friends of Honolulu had been responsible for on other parts of the globe, but it was something to be in the presence of a sweet saint like tUtie' and a tender tfledg1ing~saint~ (Mrs. Baldwin). I felt like springing to my feet and saluting as one does in the presence of a Queen my soui rose up in silent homage, and seeing Bahá'ís like these, my heart could understand the work of theirs on the mainland and abroad. It was such a blessed day we had together.
"Great things come out of Hawaii. I truly believe that some day a Bahá'í Summer School will be established there, and who knows? It may be a model for Japan and China to copy!
"The Hawaiian Islandshave a unique role in the drama of a New World Order. Situated between the Orient and the Occident, with a population representing both the West and the East, the Bahá'ís there can be a potent force for international understanding and peace in the Pacific.
"The Bahá'ís of Honolulugathered that day at two o'clock, in the home of Mrs. Baldwin for a lecture and informal discussion about the progress of the Bahá'í Faith. Also, two believers had just returned that week from a Bahá'í journey around the world. We all spoke together and they told me about the Bahá'í Assembly at Maui. Mrs. Marion Little was to arrive in ten days and spend the summer with Mrs. Baldwin working on the Island of Maui. Their home is called cHk1(1a~ (the House of the Sun), how appropriate, for its rays reach around the world! The time was so short, so sweet; but soon again I stood on the deck of thc ocean liner again decked with scores of garlands, and waved goodbye to the beautiful believers of Honolulu.
"Coming from Honoluluon to Yokohama, this servant gave a public-lecture, cture, c~wht is the Bahá'í Movement?' before the II and I Class passengers of this steamship, Tatsuta Main, in the lounge of the I Class. The Captain himself introduced me.
I spoke for one hour and questions and answers followed for an hour.
There were ten religions and ten nations represented.
A few missionaries who had not heard of the Bahá'í Faith until they heard this lecture �arose and spoke against it. One said oniy the Christians ever have been or ever will be saved.
I asked her if she thought all the Zoroastrians, Buddhists, Confucianists, Hindus, Jews, Mubammadans are not saved. She replied no, they are not saved.
The majority of the people in the audience were Easterners born and reared in these other religions (but there was really sweetness and understanding at that meeting). Each one said exactly what he thought, and some were much interested in the Bahá'í Teachings. One scholar was from the Philippines and some were Japanese. There were several young Japanese professors present, returning from post graduate studies in Europe. Who can ever tell how far-reaching are the words of truth?
tBh"'11'h and the New Era' was placed in theasked inc to write an interview about the lecture and the Bahá'í Faith and I also brought in a little bit about our journey and the saving of three aviators in mid-ocean. He had it translated
Page 91into Japanese and copies mimeographed to give out to the press of Japan when we came into port.
Besides, six journalists caine with these typed r6surn6s to ask me morc questions when I arrived in Yokohama.
came to Tokyo, June 3.Mr. Seiji Noma, the tMagazine King of Japan,' who is owner of nine of the best magazines in Japan and President of the tHochi Shimbun,' daily newspaper with a circulation of a million � and several of his magazines have a higher circulation was not in Tokyo, but a reporter from tHochi' came to interview me, and Mr. Noma's secretary brought me a message from Mr. Norna. In the published interview one line was that Miss Root thanked Mr. Noma for his approval (recog-nition) and help to the Bahá'í Faith.
She sent Mr. Noma !G1eanings~and some other new Bahá'í books, and he gave her thirty beautiful Japanese books and an English book cThe Nine Magazines of Kodansha' (published by Methuen and Company Ltd., 36 Essex Street, W. C., London. It costs ten shillings and sixpence) which is a biography of his own life. If you wish to read of the universal mind, the courage, originality and candor, the large ideas, the vitality and the worth of a great pioneer in the new magazine work for Japan, read this book. Bahá'ís can with profit study what Mr. Noma says about publicity.
I do not say Mr. Noma is a Baha'i, but when I was in Japan in December, 1930, he arranged for a big Bahá'í lecture for several hundred peo-pie in his tHochi Shimbun' Hall. He is friendly to the Bahá'í Teachings.
CC Turban' (Mrs. Furukawa)a Bahá'í young woman in Tokyo who has received three Tablets from 'Abdu'1 � Baha, brought a woman writer, Miss Misao Yurnoto of the cKokumin Shimbun' daily newspaper in Tokyo to interview me. The article was published June 16. cThe Japan Advertiser,' Tokyo, had an article in the June 4 issue. The tHochi Shimbun' article was published June 16. Fifteen journalists came to interview me during the three weeks' stay in Japan.
(CIt was lovely and historic to meet the fine Bahá'ís in Tokyo. We met together three times in my hotel (and they called upon me individually for talks and I went to some of their homes).
They read me the wonderful letters written to them by Miss Agnes Alexander from Haifa. We were all so happy to hear news of her and from Haifa jirect.
(I was so sorry Agnes was not there when I was in Japan, every day I missed her so! On my other three journeys Agnes was there.) The Bahá'ís of all Japan arc eager to do everything that Shoghi Effendi suggested that they do. Our Guardian thinks that the next two books to be translated into Japanese and published should be tGleanings' and
CHidden Words.'ccMr Aiji Sawada, our blind brother, who is a very fine teacher in the School for the Blind in Tokyo, invited eighteen students to his home and I spoke to them of the Bahá'í Teachings. He also spoke and so did Yuri-san.
Every year of my life I am more impressed how important it is to get books into Braille for the blind; it brings such a light to them and they in turn may translate and give the Bahá'í Teachings in many different Languages throughout the world.
Helen Keller was in Japan at the same time I was there and I gave several editors what she had said in tBahá'í World,' Vol. V, page 349.
"The American Consul Generalin Tokyo, a good friend for many years, gave a dinner for me in his home to some of the Americans in Tokyo and Yokohama and after dinner invited me to speak to them about the Bahá'í Teachings.
The sweet wife of the American Vice-Consul in Yokohama knows of the Teachings through Mrs. Ella Cooper and Miss Beulab Lewis and studies them.
"Mr. Kanji Ogawa, a Tokyo Baha'i, arranged for me to speak before the
English Speaking Clubof the Y. M. C. A. This, too, was followed by questions and answers. Books were placed in several libraries and given to a number of editors, educators and to a few pastors.
ccFor years I had wished to meet Dr. Toyo-hiko Kagawa, one of the bright, spiritual lights in Eastern Asia, a Christian who lives the life,' a brilliant understanding writer. He is a flaming evangelist, a social reformer, and a crystal-clear writer of religious books and of best selling noveL.
I did have the bounty to meet him and interview him for our magazine, tWorld Order' and for tBaM'i World.' He said he had heard of the Baha'i
Page 92Teachings when he was a student in Tokyo, but he had no ]laM'i books.
I gave him ~Gleanings,' tiBahá'u'lláh and the New Era,' and others.
He said what he knew of the Bahá'í Teachings he likes, and he gave me a message for the Baha'is.
He has a new book just out, tBrotherhood Economics' (Harper & Bros.). Read his book ~Christ and Japan' (Friendship Press, New York), and it will help you to understand the soul of Japan, this country that 'Abdu'l-Bahá said would turn ablaze. I wish every one who reads my letter would promise his or her own heart that he will do something, one deed at least, to help get these Bahá'í Teachings to Japan! You can send a ttorch' to Japan letters (and 'Abdu'l-Bahá said that letters are half-meeting), books, prayers, even if you cannot go in person.
t~J visited the head of the Dokai Church just as I had done seven years ago. The leader is ill, he could oniy speak with me for fifteen minutes, but he had called some of his disciples together and we spoke.
ttLeaving Tokyo I came to Kyoto. Mr. and Mrs. Tokojiro Toni met me.
He is the great blind brother who received those two beautiful Tablets from 'Abdu'l-Bahá. Mr. Toni is lovable like St. John and so is his wife. He has such great capacity and he has done solid, glorious foundation work.
I felt his helpful influence in each city in Japan that I visited. He~ knows how to take responsibility; he is scholarly, a good speaker, a fluent Esperantist, and he is always smiling and pleasant.
"Mr. Kikutaro Fujita (who was a urn-versity student in Tokyo in 1915 when I visited Japan first) came to Kyoto from his native city, Toyohashi, to visit me for two days. He said to Mr. Toni (and these two friends have not had the joy of meeting each other for ten years), tCome and spend your summer vacation with me in Toyohashi, and I will help you in every way possible in your translation of ttHidden
Words." ' This dear Fujutasanwas the boy who said to Agnes and me in 1915: trIe excuse me that I always come the first one to the meeting and remain until the last one, but I'm so interested in the Bahá'í Teachings.'
"There is a religious daily newspaper in Kyoto called tChugai Nippo' the only daily, purely religious newspaper in the world with a circulation of fifty thousand. It is a newspaper of the Buddhists and its subscribers are Buddhists in Japan, China, San Francisco, Los Angeles, New York, India. Mr. Fukurni Ruiso called upon me and wrote a most excellent article, about the Bahá'í
Universal Religion. Itappeared June 23. He has also interviewed Miss Alexander several times. He asked me please to send him news about the BaLM work throughout the world. He also said he would iike very much to have some Bahá'í books in Arabic. This newspaper has taken a most friendly attitude towards the Bahá'í Faith.
'tOne lecture in Esperanto was given in Kyoto before the Esperantists of Kyoto, Osaka and Nara. Mr. Toni had arranged it for me. There is always interest in any country when an Esperantist comes from a far land.
One of their delegates was going to Warsaw, Poland, in August, to take part in the Twenty-ninth Universal Congress of Esperanto, and this year is the Jubilee. I gave him a letter of introduction to Lidja Zam-enhof.
"A journalist from the COsaka Asahi' interviewed me in Kyoto, and brought a photographer to take a photograph of Mr. Toni and me. This Asahi Publishing Company in Osaka publishes the two sister dailies, the Col Asahi' and the tTokyo Asahi' which with their Moji and Nagoya editions have a paid circulation of over three million.
'tWe went out to visit the Ittoen group, which is another of the modern movements in Japan.
C(After three days in Kyoto, I came to Kobe.Here I met Mr. D. Inouye, the Buddhist priest who is a devoted Bahá'í who translated tBah?u'11Th and the New
Era' into Japanese. Heioves the Teachings, wishes so much to get a strong group established in Kobe. He brought a reporter from tKb Shimbun' who interviewed us about the Bahá'í Teachings and the newspaper photographer took our pictures. The article appeared June 24.
CCA beautiful Bahá'í young woman caine three times to see me in Kobe. She is a friend of Miss Alexander, was taught by Miss Alexander and her husband knew Mrs. Finch. I met several friends in Japan who
Page 93asked for Mrs. Finch and wished to send her loving greetings.
~I went over to Osaka one afternoon to call upon a friend of Mr. Toni, Mr. K. Nakamura, one of the editors of tOsaka Mainichi.' He has visited some of the newspaper editors of our country and is very scholarly, keen, humanitarian. I gave him tBabA'u'lUh and the New Era' in Japanese and we spoke of the Bahá'í Faith. The article they used in the English edition, June 24, did not say much about Baha'i, but it did carry the statement 'she is a Baha'i.' I do not know what the Japanese edition had. He invited in to our coffee party in the reception room of the newspaper another editor who took the interview in Japanese. It was also taken in Braille. (The Japanese edition may have used an earlier article, for when I arrived in Yokohama one of their journalists was at the ship.) This paper, the tOsaka Mainichi' in its morning and evening editions has a combined circulation of more than three and a half million copies daily and its sister paper (under the same ownership) published in Tokyo, the cTokyo Nichi Nichi' has a circulation of two million four hundred thousand. Their Braille edition has a circulation of three thousand.
~ invited eighteen Esperantists of Kobe and Osaka to my hotel in Kobe, to a lecture in Esperanto about the Baha
Teachings. Two Frenchwere also guests and I gave them a letter of introduction to Shoghi Effendi, for their ship will be stationed for a time at Haifa in the autumn.
It is an immense help to any Bahá'í teacher working abroad to be a proficient Esperantist.
I hope our Bahá'ís will study this auxiliary language when Lidja Zamenhof comes to the United States, then they will become excellent Esperantists, for Lidja is one of the very best Esperanto teachers and scholars in the whole world.
"The day before I sailed Mr. and Mrs. Toni came to Kobe and stayed until my ship left. We were going to have a Bahá'í Conference, but Mr. Inouye's wife was very ill with appendicitis and he could not come, but we had a little gathering at the hotel, Baha and new souTh. But lo, next forenoon at the ship all the Bahá'ís were to � gether. Mr. Inouye came for half an hour, and down in my stateroom we all had a prayer together and a few earnest words.
"The Bahá'í Faith will illumine Japan. Agnes Alexander, the great apostle to Japan, is doing work as outstanding as the apostles of old. Her visit to our country will bring Japan and the United States closer.
I hope you will see her and hear about Japan, and that you will read about Japan and that Bahá'u'lláh will waft into your hearts the ~Guidance' to do some deed to bring tthe Golden Age' of the Bahá'í Faith in Japan into a solid reality, and do it. now.
ttAs I sailed from Japan (after sending out from the ship one last article to those Japanese newspapers) I thought of the great Buddha in Japan said to have one thousand hands, and I prayed Bahá'u'lláh to join your thousands of hands with mine in order to help Agnes and the Japanese Bahá'ís in establishing the new
World Order in Japan. ShoghiEffendi has sent them such brave and tender instructions. Every country knows our Guardian never lets them go, be is helping every country. 'Abdu'l-Bahá sent nineteen Tablets to Japan and today we see they are beginning to bear rare and wonderful fruits."
ttMiss Martha Root arrived in India from Ceylon on October 15. The believers of Bombay accorded her a right royal reception. The
National Spiritual Assemblyhad also fixed their half-yearly meeting to be held in Bombay in order to meet the beloved sister. Miss Root stayed in Bombay for five days and these five days were gala days for the believers of the place.
While the Bombay friends held meetings and arranged for lectures, which were fully reported by the press, the N. S. A. in consultation with Miss Root, chalked out a program for her.
"After attending the public meeting on the Birthday of the Báb, which was presided over by an ex-Mayor of the Town, Miss Root left for Surat.
"Suiuvr � During her two days' stay here Miss Root met lawyers, judges and other notables of the town at the home of Mr. Vakil and delivered a public lecture in the Arya Samaj Hall. This was attended by 250 to 300 people � students, lawyers and other
Page 94notables. The press published elaborate articles and thus good publicity was achieved for the Divine
Faith."PoomiA � Owing to her brief stay here no public lecture was arranged; but she met press representatives and the believers of the place. She visited the Bahá'í School and the Bahá'í Cemetery. To the friends she delivered a talk on teaching. Miss Root will visit Poona again when she returns from her tour in South
India.on October 26 she stayed one day at Bombay and then left for Burma where she arrived on November 2. The believers of Rangoon had chalked our a busy and elaborate program for her. She spoke at the Y. M. C. A. (Town Branch),
Arya Samaj (Central), TheosophicalClub. Press publicity had preceded her arrival and when she arrived all the leading dailies of Rangoon published glowing articles about her and about the Cause she had come to teach.
Rangoon CTimes~ widely circulated English daily, published an interview with her about Bahá'í work in Shanghai. Rangoon tTimes' has been devoting weekly two to three column space to Bahá'í articles for the last eleven months. Rangoon cGazette,~ another English daily, bad an equally fine interview of more than a column and in addition there was an editorial about the history of the Bahá'í Faith. Miss Root's lectures attracted a large number of bearers and were presided over by religiously inclined public men. In fact, Miss Martha Root created a stir in the religious circles of that great city of 500,000 souls comprised of almost all civilized nations of the world.
ccMiss Root had two meetings with the Bahá'ís of Rangoon in the Ua?iratu'1-Quds (Bahá'í Hall). The meetings with the children were very interesting. She started a children's class and gave first iesson to youngsters. This class the Rangoon Spiritual Assembly is determined to continue in remembrance of the visit of our beloved sister.
tCMANDALAY Ms Root arrived in this ancient city of
Upper Burma on November10. She was receiv~d at the station by the believers led by our revered Bahá'í teacher Siyyid Mu~vaTh Roumie. She delivered a public lecture in Mandalay
Municipal Library. Theattendance was the largest of any public Bahá'í lecture given up to this time in Mandalay. The Headmaster of the Normal School, U. Thet Swe, B.A., B.L., was Chairman. Some of the hearers came later on to see Miss Root and asked questions. Bahá'ís who live in towns near Mandalay came all the way to see their beloved guest.
ttTouNGoo � On leaving Mandalay Miss Root detrained at this town of about 23,000 inhabitants.
No Bahá'í teacher has ever before visited this place. It was through the efforts of Dr. M. A. Latiff, that the town was opened. He had gone to the place and had arranged for a lecture in the Jubilee Library. Dr. Baha, Civil Surgeon of the district, presided. He also gave a dinner in his home after the lecture and four interested people came to meet the Bahá'í teacher. Miss Root took the train that same night and nine people who had attended the lecture were on the station to see her off. It is a great thing for our Faith that Toungoo is opened and we have our dear brother Dr. M. A. Latiff to thank for it. tDAIDANAW (Kunj angoon)
� Accompanied by Siyyid'Au, Miss Root reached this Bahá'í village of 800 believers on November 20. The believers of the place had made elaborate preparations for the reception of their beloved guest.
A special roadway was cut through the grass from the main road to the Assembly Hall, which was tastefully decorated.
The Assembly Compoundwas full of believers when Miss Root's car arrived.
Mrs. Kahn garlanded her amidst the acciamations of YA � BaM'u'1-Abh~. She met these friends and they chanted holy songs and prayers. Miss Root writes: tWhat a royal welcome we received! Never shall I forget their chanting and the reverence and iove in their kind faces.'
CCAt 4 p.m. Miss Root drove to Kunjan-goon, an important town of 6,000 people situated about three miles from the Bahá'í Village. The lecture was held in the National School under the Chairmanship of Dr. Gurbaksh Singli. It was translated into Burmese by U. Sein, the headmaster of the School.
There were about 150 people pres.ent including the Township judge, the staffs of the
National and Board Girls'High Schools. The lecture was well received. Dr. and Mrs. Gurbaksh Singh called on Miss Root that evening and had a long talk with her.
"Next day the friends again met in the Assembly Hall. After the usual prayers, Mr. M. I. Kahn read a beautiful address of welcome to which Miss Root replied in suitable words and the meeting closed in an atmosphere of spiritual joy and happiness. Mr. Murtaza 'Au describes the scene of Daidanaw as follows: tThe friends of Daidanaw gave a right royal reception to our sister Miss Martha Root.
She was deeply moved.They laid out the heavenly table for us for supper that night and each family brought in their share to feed us. We were immensely touched and we thanked Bahá'u'lláh for the love and spirit of service which He has taught to His followers. We spent one heavenly night in this village of 'Abdu'l-Bahá who used to call it fondly C(DdN~~ which in Persian means the "New Sight."
C!Miss Root returned to Rangoon on Nov. 21 and attended the farewell meeting at the Haziratu'1-Quds
(Bahá'í Hall).23, Miss Root sailed for Calcutta. The friends came to the Wharf to give her a hearty send-off."
crThere is a reference to Bengal in the Tablet which 'Abdu'l-Bahá wrote to Mr. Pritam Singli which is very encouraging � I cannot quote it and there is not time to send and get it before I mail this, but it was to the effect that spreading the Cause in Bengal will help in spreading the Cause all over India. It was beautifully expressed, in a couplet, which translated reads: � tThe Indian nightingales will all break forth into sweet songs.
By the fr6nian sweet that will be carried to Bengal.'
"I should like to emphasize what great opportunities come in presenting the Bahá'í Faith in great congresses. The call is raised to thousands, the newspapers carry the rdsum6 of the lectures and there are innumerable opportunities to speak individually with people of capacity, the thinkers of India; for it is usually the progressive, liberal souTh, those determined to help make a better world, who go to such congresses.
ttA great scholar, Professor M. H. Hidayat Hosain of the Royal Asiatic Society Library of Calcutta, a leading Orientalist of the world, has written about Qurratu'1-'Ayn. Perhaps he is one of the first great Indian scholars to write about the Faith.
He said that he had met the fine tninian Bahá'í teacher, Ibn Asdaq, who came to India about 1902. tHe was so charming, so spiritual, so cultured' said Professor Hosain, tand we road the tq~n together in Iranian!'
This very sentence throws an illuminating light to us today, on the qualities that a Bahá'í teacher should possess. We must all be Bahá'í teachers today, and the great Scholars of this and the coming generation will be quickened or left unawakened perhaps by the way we present the cause to them.
"Another point, if some Bahá'ís from I ran, Bahá'ís of capacity, would give up their businesses in fr&n and come and settle in Southern India and build up their businesses in all the different cities of the South here, it might advance the Cause tremendously in these critical days. People in our United States have given up their businesses to move and settle in other States. It is an important goal. There is a great cultural affinity between I r~n and India; Iranians could do a glorious work here.
ttThe Bahá'í Cause has made remarkable strides in Calcutta since I visited that city in 1930. They have a good hail, fine meetings and the membership seems to have increased five times its number in 1930.
"SIZIANTINIKETAN, India, at the InternationalttMr. IsfAndiar Bakhtiari of Karachi, a member of the National Spiritual Assembly of India and Burma, and I visited
Shanti-niketan on February13, 14, 1938. We were guests in the School Guest House.
It was a great privilege to meet Dr. Tagore and to hear him talk with deep love and appreciation of 'Abdu'l-Bahá whom he had met in Chicago in 1912. I am writing the interview for Bahá'í World, volume VII. Dr. Tagore said that the Bahá'í Faith is a great ideal to establish and that they in Shanti
Page 96niketan welcome all great religious aims and will be most glad if a Bahá'í Chair of Religion can be arranged in their school.
(CHC and Mr. Bakhtiarispoke of trTh (Mr. Bakhtiari is an tr~nian, he came from Yazd to India about twenty years ago), and of Dr. Tagore's trip to IrAn. The Poet asked particularly about the progress of the Bahá'í Faith in the land of its birth, and praised the tolerance and fineness of the Baha'is.
"Dr. Tagore's School has a very excellent selection of Bahá'í books in the Library and they take great interest to have it as complete and up-to-date as possible.
"A lecture was given in the hail before the whole student body and the professors. Questions were asked and answered.
They brought all the Bahá'í books for an exhibition in the hail, and near the close of the lecture I explained the books, one by one. Mr. Bakhtiari was invited to chant some Bahá'í prayers in IrThian. (Many of the cultured people of India know Iranian, and the Uurd language, which is used by several millions of people, is akin to I dtnian.)
"The Associated Pressand the United Press used interviews and one professor whom I had known in Marburg University and who knows the Cause well wrote an article about the lectures for the Associated Press of India.
"When can a Chair of the Bahá'í raith be established at Shantiniketan? Bahá'ís must help in this.
!CTRIVANDRUM TRAVANCORE.Mr. Bakhtiari and I worked in Trivandrum, December 1923, 1937. I do not know that any Bahá'í teachers had ever visited Trivandrum and given lectures and press interviews before. It is a very progressive State where the young Maharaj a of Travancore, twenty-six years old, has recently opened the Hindu State Temples to peoples of all castes � a most courageous, thrilling move that may help untouchables in other States likewise to receive similar privileges.
"We had a charming, illuminating audience with the Maharaja of Travancore and his very cultured progressive mother the Maharani of Travancore, at the Palace.
I am sure they know very well all the modern religious movements, for they are most liberal Hindus, and awake to the needs of world unity. (I am writing an article about the audience.)
"Mr. Clarmont P. Skrine,States, received us graciously, at the British Residency in Trivandrum. He has known much about the Bahá'í Teachings and met many Bahá'ís during his visits to fr&n. We learned from him that the late F. II. Skrine of London, who wrote a book about the Baha Faith nearly thirty years ago, was his father. The Resident told us his father had been very interested in the Cause.
"We lectured in the TheosophicalPresident of the Lodge, Professor R. Srinivasan, Principal of the Maharaja's College of Science, arranged it. Dr. and Mrs. Jayaram Cousins were present and both spoke a little.
Dr. Cousins, one of the great scholars of Travancore, said that thirty years ago they had been given
Eric Hammond's book TheSplendour of God' and that they have always loved this Bahá'í book.
Mrs. Cousins who is a friend of Lady Blomfield stopped over in Haifa on her way to India and visited Shoghi Effendi.
She spoke with enthusiasm of Shoghi Effendi, his spirit, his culture, his charm.
Dr. Cousins sometimes accompanies the Maharaja on the latter's trips abroad. I hear from others, but I do not know, that the great Dewan (Prime Minister) of Travancore is a fervent
Theosophist.tCOne reason that we went to Trivandrum just at this time was because the Ninth All. India Oriental Conference, which convenes only once in two years, was to be held there December 2022, and it seemed most important to try to get the Bahá'í Teachings to as many Oriental scholars as possible � for who will be the Professor Edward G. Brownes, the Count
Gobineaus, the BaronRosens of India if we do not interest the scholars?
We wish the great Hindu, Muslim, Buddhist, Zoroastrian scholars to write about the Bahá'í Faith in its relation to their own Faiths. I gave a very short talk in the Conference on the Bahá'í Faith from the standpoint of great Oriental scholars. Mr. Bakhtiari gave a short talk about Qurratu'1-'Ayn, tr&n's great woman poet.
t~Artic1es about the Cause were prepared for the press from the very first day we arrived, and then the Travancore Journalists'
Page 97Association gave a tea in our honor in their clubhouse.
They wrote several articles and they will write articles in future about the Cause.
They wish news of the progress of the Cause in different parts of the world.
(CMADRAS Mr. Bakhriariand I worked in Madras, December 25-January 3, 1938. We met the few friends and talked about how to promote the Faith, and had the Feast. We visited all the large libraries to see what Bahá'í books they have. The University of Madras Library has an excellent collection and the Librarian, Mr. S. R. Ranganathan, is keenly interested to build up the department of Bahá'í books. He is in correspondence with American Baha'is, and the N. S. A., but up to this time he had never met a Baha'i. His face is full of light. He said the Baha books are drawn out and much read.
(We later found many who have been reading the books.)
ccAdyar Theosophical Library, at Adyar, Madras, also has a good collection of Bahá'í books, and we found that, many university students living in that section have been reading these books. NVe visited editors of all the leading newspapers of Madras and all used interviews followed by other articles about the Faith and r6sum~s of our lectures later. Over two hundred articles about the Bahá'í Faith have appeared in the newspapers of Ceylon and India from September 13 to February 13, 1938, (I urge all Bahá'í teachers when possible, to carry a typewriter and make out good r6sumds of all lectures and give out to all newspapers. When one speaks, one may speak to. hundreds, but through the press one can reach tens of thousands and sometimes hundreds of thousands).
ttA large public lecture was given in Ranade Hall, a cultural center whose directors are connected with the university and some newspapers. Dewan Bahadur K. S. Ramaswami Sastri, retired District Sessions Judge and one of the brilliant scholars of Madras, presided; the lecture was under the auspices of the South
Indian Cultural Association.In introducing us he spoke concisely about the Cause, quoted tThe
Dawn-Breakers' and Wordsof 'Abdu'l-Bahá, has since presided again and has written for me to use in the West, two short articles, which were really his introductions.
These are most interesting because they show the Bahá'í Faith in its relation to Hinduism. He is a great Hindu Indian scholar who has arisen to write about the Faith. I lectured in the Y. M. C. A. in Madras, Mr. Bakhtiari chanted and we both spoke before the Brahmo-Samaj Society of Madras. Brabmo-Samaj is a very quickened spiritual movement of India, a little like our Unitarianism of the West, its members are always friendly and very sympathetic to the
Bahá'í Teachings. TheMadras Brahmo-Samaj has since translated into Telugu language, tWhat is the Bahá'í Movement?'
and one thousand copies are being distributed.This is the first booklet, I think, that has ever been published in Telugu, and it is a fruit of the visit to Madras.
"Also, two thousand booklets, tThe Dawn of the New Day' translated into Tamil language, are being published (were to be finished by February 15). Mr. Ishaq Pahlav&n, a devoted faithful Bahá'í in Madras, helped with this. The Tamil newspaper that published the booklet used the history and principles in a nearly three column article that has a circulation of twenty thousand. We felt very happy about these booklets because Tamil is much used in Southern India, Ceylon, Straits Settlements and a large coiony in Durban,
South Africa."Mr. Bakhtiari, Mr. Pah1av~n and I went out to Adyar to three sessions of the International Theosophical
Convention held December26 to January 3, 1938; we met many friends. The Vice-President of the
International TheosophicalSociety, Mr. Datta, said to me that the Bahá'í Teachings are the highest essence of Hinduism.
Mr. Bakhtiari, who did such great work, returned to Karachi the evening of January 3.
"As Madras is such an important spiritual and cultural center in Southern India, Mrs. Shirin Fozdar and I came to Madras when we were returning from Colombo and stayed for six days, January 18 to 23, met the press, lectured in Pachaippa College of Madras University, also gave a public lecture in the P. S. High School, Mylapore Section, to several hundred students; lectured at an annual meeting of the ]3rahmo-Samaj ladies, and
Page 98Shirin spoke at an evening meeting of the Brahmo-Samaj, and broadcast.
t(Some of the young men who had been interested in the Cause when Shirin went to Madras in March of last year, arranged a meeting in their school where we spoke and they said they would form a study class. Mr. Pah1av~n has a meeting sometimes for a little group of fine young men who before had been Muslims. A group had been formed last year.
May an Assembly soon be started!"I was so touched: a Bahá'í had gone from Calcutta nearly two years ago to spread the Faith. He was very poor and lived on seven rupees (less than three dollars a month). Bahá'í friends, I think the N.S.A. of India and Burma, had given him a present of money to buy a bullock and a cart to help him in earning a livelihood. The bullock and cart were stolen from him and for several days he had no food, then Mr. PahiavAn found him, but later this most devoted self-sacrificing Bahá'í whom everyone praised took dysentery and passed on in Madras, a month before we arrived. Mr. Bakhtiari has had a tombstone erected over the grave and Mr. PahiavAn has had the lot made beautiful with flowers.
To me that Bahá'í was as great as the widow with her mite (in the New Testament) for he too gave his all! Because of his self-sacrifice, Bahá'u'lláh will open the doors at Madras to the
Baha Faith!teacher from Ir&n, in 1877, gave the Baha Message to one young Madrasi, Siyyid
Mu~rafi Roumie, and SiyyidRoumie has been efficiently and faithfully promoting the Bahá'í Faith in Burma for sixty years! cWhere the acorns fall, the oak trees grow': Bahá'u'lláh is doing all.
"Bahá'í teach&s are needed for Madras and all Southern India cities. Christianity spread very well in Southern India, is it not a portent that the Baha Faith too, will be accepted there rapidly in this day? Much more has been done to promote the Bahá'í Teachings in Northern India than in the South. Who will hear the Call to the South?
"COLOMBO, CEYLoN. � Dr. and Mrs. Foz � dar and I went to Colombo, Ceylon, for ten days, January 5 to 16, 1938. It was my second trip to Colombo since September 13. The press used many favorable and
Longarticles about the Bahá'í Faith, the editors and journalists were our true friends. A newspaper in Tamil language also published the history and principles translated into Tamil.
I spoke before the Rotary Club of Colombo and the speech was broadcast from the luncheon table. Shirin spoke over the radio about Qurratu'1-'Ayn and sang one of the latter's poems.
A gramophone record was made of this song. Both broadcast speeches were printed in full in the Colombo papers. One public lecture was given in Colombo University under the auspices of the University College Economics Society, and another public lecture took place at the Ramakrishna Mission School. We spoke before the teachers of a Buddhist school for girls, and Dr. and Mrs. Fozdar spoke at the Parsi Club.
Some very fine Muslim people invited us to their homes, so also did some Christians,
Hindus and Buddhists.Club. It was all a most worthwhile visit to Colombo. Dr. Fozdar after helping us much, returned from Colombo to his hospital work at
Ajmer.ttBANGALORE. � MrS. Fozdar and I came via Madras to Bangalore and Mysore where she had been ten months before.
Three Bahá'í lectures were scheduled for the three days of our stay, January 24, 25, 26, at the Mythic Society, a high Cultural Society in Bangalore, in Daly Memorial Hall, a building given by the Maharaja of Mysore.
The Secretary of the Mythic Society, a lawyer, Mr. S. Srikantaya, ably presided at the three lectures; all were reported in the tBangalore Post.' Questions were asked and answered and each day the audience increased. Teachers from the Fort High School present invited us to come over to their school and speak to seven hundred boys.
The Dewan of Mysore, an Ir&nian, a Muslim, is so fine in his character that Bahá'ís could well say he is Baha'i' in spirit, in the sense that he seems to have Call the human perfections in activity.' He received us and did everything to help us � he helps the Muslims, the Hindus, the Jews, the Christians. He invited us to a great garden party where he was the guest of honor and introduced us to some friends as Baha'is.
The Vice-Chancellor ofMysore University and his wife were in Bangalore and invited us to their home; he was most kind and helpful both times Mrs. Fozdar caine. One of the Magazines in Bangalore promises to publish three articles about the Cause.
One man in Bangalore said in fun: CThe people swarm like locusts to eat the Bahá'í Teachings!'
It was not quite like that, but certainly people were interested and you can see from this account that we found friends everywhere who helped us to spread the Fragrances of the Teachings.
CCMYSORE CITY. � The next days, January 27, 28, 29, were spent in Mysore City. Mrs. Fozdar and I each gave two lectures in the University and she spoke to an Educational Association.
One Professor who presided at my lecture said that he had read seven or eight Bahá'í books carefully, and that when a distinguished Rarnakrishna Swami spoke in that same University Hall on tModern Religions' and did not mention about the Bahá'í Faith, this Professor who was acting as Chairman said that one of the most important modern religions had been left out and he gave the history of the Bahá'í Movement. I told the audience it was like that in our country; at the 'World's Parliament of Religions, in the Chicago Exposition, i893, a Professor, founder of Beirut University, spoke about the Bahá'í Faith and now we have thousands of Bahá'ís in America.
"One Professor said: ~What we professors and students need is a great quickening of religion in our inner life. If the Bahá'u'lláh brings that, we will study it.' CtW% met one Professor who is a relative of Qurratu'1-'Ayn and he has made a deep study of the Bahá'í Teachings.
"The Mysore UniversityLibrary in the past year has gathered quite a good selection of Bahá'í books and these are being read by the students.
The librarian and the former librarian are most friendly to our Cause.
I believe that great scholars from Mysore will write about the Teachings.
t~One Professor in the University is the Director of Broadcasting and Mrs. Fozdar and I both gave radio talks which were sent out to six newspapers and magazines in India.
A young private secretary from a neighboring state told us that when he visited the Hill Palace of the Maharaja of Mysore in 1933, there was a b00k on the table, the life of 'Abdu'l-Bahá which he carefully studied.
The Mysore UniversityLibrary will have pictures of 'Abdu'l-Bahá and a picture of the Bahá'í Temple at Wilmette to hang on the Library wall.
ctMrs Fozdar, as I said, had been to Bangalore and Mysore ten months earlier and made many friends and this helped us very much. May she go again and many times to Southern India! She is not oniy a very fluent speaker but they called her the Baha nightingale of India when she sang the Qurratu'1 � 'Ayn songs!
t~HYDERABAD, DEccAN � Then we came to Hyderabad, Deccan, where we were the guests of the State and stayed in the State Guest House. We arrived at 5 p.m., and at 6:30 o'clock I broadcast. This radio talk was published in full in their newspapers.
~'I broadcast again and Mrs. Fozdar gave a radio speech about Qurratu'1-'Ayn and sang. A gramophone record was made of her speech and song and the talk was published. We gave a public lecture the second evening under the auspices of the Writers'
Association of Hyderabad.We spoke before the Hyderabad Ladies' Association to two hundred and fifty members and the wife of the second son of the NizAm presided. This beautiful young Princess is a grandniece of the late Sultan 'Abdu'1-Ijamid of Turkey. Lady Akbar Hydari, wife of the Prime
Minister, is PresidentI spoke in Osmania University and at the same hour Shirin spoke at the Nizim's College. Excellent articles appeared in the newspapers.
The Secretary of the Prime Minister, a Cornell man, had attended a Baha Conference in Geneva, N. Y., where he had been the guest of Mr. and Mrs.
Willard McKay. Therehe had met Miss Mary Maxwell; he said he felt even then she had a very high destiny and that she was the most radiant girl he had ever met. We were invited to the home of the Prime Minister and to the home of Sir Amin Jung; the latter had received Mrs. Schopflocher, later myself, then Keith and then Mr. Schopilocher.
He loves the Teachings and says they do not take away from any other Faiths. He says if he would be able, he would go to the Bahá'í Convention in Karachi in April, but he is quite ill. The
Page 100met us at the train, helped us, and came with us to the station when we left. They came to the public lectures and brought booklets for distribution. Mrs. Fozdar spoke to a large group in a private home the last evening and I broadcast. We were in Hyderabad oniy three days, evening of January 31 to early morning of February 4."
THE COLLECTION OF TABLETSworld, special committees have been engaged in collecting and transcribing original Tablets of the BTh, Bahá'u'lláh and 'Abdu'l-Bahá, an essential prerequisite to the formation of the International House of
Justice.revealed by 'Abdu'l-Bahá'í to individuals and to communities and deposited in the National Archives, have been prepared for the publication of a fourth volume, and the available material is by no means exhausted.
The three volumes of Tablets already in publication contain no Tablets later than about 1912. Volume four, consequently, will supply to Bahá'ís and students of the Faith those Tablets of vital import revealed during the Master's later years.
In IrAn, the richest depository of Bahá'í Tablets, no less than forty volumes of this source of the Revelation have been collected, each authenticated, and are preserved in the International
Bahá'í Archives on Mount Carmel.Since the legislative function of the House of Justice is limited to matters not expressly revealed in the Bahá'í Sacred Writings, its trusteeship requires intimate knowledge of the Revelation as a whole, for that body will have responsibility for the fulfillment of all revealed laws and ordinances throughout the Bahá'í community, as well as authority to enact such laws as may be necessary for affairs which Bahá'u'lláh left to its discretion.
TRANSLATIONS OF BAHÁ'ÍUp to the year 1938, the Bahá'í work entitled t~Bh"'11'h and the New Era," by Dr. J. E. Esslemont, has been translated into forty different languages and published in thirty-three languages; the Kitáb-i-fqin of Bahá'u'lláh has been published in thirteen different languages, and work on its translation into eight other languages undertaken; the ttHidden Words" of Bahá'u'lláh has been published in fifteen languages, with translations in four additional languages proceeding; and "Some Answered Questions" by 'Abdu'l-Bahá has appeared in six languages and work is going forward on its translation into ten additional tongues.
HISTORY OF THE BAITh IFor many years an authentic and detailed History of the Faith has been in process of creation by the scholarly and devoted
Jin~b-i-Fadil in Tihr~n.The material for this important work, so eagerly awaited by all Baha'is, has been assembled by committees throughout the land.
The project is to consist of nine volumes, each containing some 400 pages, and at the present time three volumes have been completed.
THE SHRINE OF THE flAB The area surrounding, and dedicated to, the Shrine of the BTh on Mount Carmel has been enlarged by the acquisition of further holdings.
The new plots have been registered in the name of the American National
Spiritual Assembly, PalestineBranch. The total area now held by that Assembly in 'AkM and Haifa amounts to more than 60,000 square pics, equivalent to 33,750 square meters.
A plot situated in Beersheba, southern Palestine, consisting of approximately 15,000 square pics, donated by Mr. Ratib Halabyi, was in course of transfer in April, 1938.
DIFFICULTIES IN TtJRKISTANThe Bahá'í communities in Turkist~n and Caucasus have encountered tragic difficulties through the pressure exerted upon Bahá'ís to migrate to Idn on account of their Ir6nian nationality, these Bahá'í communities having been founded by believers from tr6n who settled in cities of southern Russia many years ago.
The cause of this attitude on the part of the civil authorities arises from the fact that all foreigners are viewed with suspicion.
Page 101Some Baha'is, including women, have been imprisoned.
In his recent communications to these Bahá'í communities, Shoghi Effendi sanctioned their change of nationality if by this means the authorities can be induced to relax their restrictions. Moreover, the Ambassador of fran at Moscow and the authorities in Tilinin have been approached with the request to act on behalf of the persecuted Persian friends.
From 'Ishqabad has come the following details of Bahá'í activities: � Bahá'í
Establishments1. Mashriqu'l-Adhkar. This temple became part of the city properties in the middle of 1928 by a law affecting all religious buildings. At first we refused to accept this ruling and made a great many efforts to exclude the temple from this law.
But all the efforts of the friends were of no avail. At last with the permission of the Guardian, we signed a five year lease with special provisions for the necessary care and repairs. In 1933 we renewed the lease for another five years. But in 1935 in accordance with a new law which gave all temples back to their original owners for an indefinite period, we signed a new lease which insisted on a great many repairs to be made within six months. The Spiritual Assembly and the friends of this city and other parts made every effort and sacrifice to have all the work done within the specified period.
Now the Mashriqu'l-Adhkarand its garden are of great beauty and are again in the hands of the Baha'is.
At the two sides of the gates to the Temple are hung two boards with the Bahá'í principles written on them in four languages. At sunrise and on public holidays, the Beloved of God and the Maidservants of the Merciful gather in this temple, chanting prayers and reading the Tablet of Visitation of Bahá'u'lláh. On anniversaries, especially, so many people gather that the sight is truly praiseworthy.
The Bahá'í Hall (Haziratu'l-Quds)I. Twice a. week under the supervision and with specifications of the Spiritual Assembly, on
Saturday and Tuesdaynights, Bahá'í public meetings are held in the Hall.
2. On holidays the Bahá'ís gather in the Hall where they have a chance to associate with one another and where the Holy Writings and Bahá'í songs are chanted, music played, tea and sweets served, refreshing the Friends both spiritually and materially.
3. Each month a memorial meeting is held at which time the life of one of the great servants of the Cause who has passed on is recounted and his services and sacrifices foe the establishment of the Cause are mentioned, thus bettering our knowledge of the history of the Cause and reminding ourselves of our duty.
4. Sometimes special meetings of the Friends are called by the Spiritual Assembly for consultation with the Friends, in addition to the regular meetings.
4. Two special meetings of commemoration have been held; one for Keith Ransom-Keller, and one for Dr. Moody.
For the care of the Mashriqu'l-Adhkar and the Bahá'í Hall as well as the court around them, we have employed two gardeners and two caretakers who discharge their duties with constancy, utter joy, and zeal.
The Cemetery (The Eternal1. The Eternal Garden in which have been buried many of the early ardent Servants, has in this year, 1935, again been repaired and flow has a refreshing appearance.
2. The Tomb of Fadil of Ghaeem, who had been buried in BokMra and later removed to 'Ishqabad by verbal instructions of 'Abdu'l-Bahá, was beautifully and happily built in 1934.
3. H~ji Muhammad RidA, the Martyr, had been buried eight miles away from the city. Because of some construction work in that vicinity undertaken by the local government, it was felt advisable to remove the remains.
With the permission of the Beloved Guardian, the remains were transferred to the cemetery, in May, 1935, and in 1936 it was almost completed.
4. We are planning to build the tombs of Shaykh Mubamrnad � 'AIi of Ghaeem and Siyyid Mihdi of Gulpayg6n, two teachers who have done great teaching work in this territory and who passed on in the years i923 and 1928 respectively.
Page 102The major work of the Spiritual Assembly in addition to what is mentioned above is: 1. Help of the weak and the poor among the Bahá'ís who receive care and a regular payment every month to enable them to live somewhat comfortably.
2. Nineteen Day reast.It is held regularly by the Friends twice a week. Each person wishing to give a feast is given the names of nine people to invite and the host also invites some of his relatives, the number of those present generally averaging from nine to nineteen. During such gatherings, which often last from five to six hours, religion is the topic of discussion.
3. Tabulation of Tablets.This year the Spiritual Assembly has decided to collect all the Tablets that are accessible in this region, both those already printed and others iii hands of individuals.
The Spiritual Assemblywill form a clear and comprehensive table covering all the subjects contained in these tablets. A number of the Friends have been invited to participate in this work and we are already making progress.
4. From the early days we have been carrying on a correspondence with the Assemblies of this district. But recently, since the Guardian has indicated the importance of such a correspondence, we now correspond regularly once a Bahá'í month with every assembly in the district in the vicinity of 'Ishqabad.
5. We also send out every three months, a circular giving news of the Bahá'í activities in the city together with the more important news culled from circulars received from other countries. We send this circular to all parts of this district.
DeathsHe spent his en � tire life, more than seventy years, in the search and dissemination of knowledge. He taught the Bahá'í children and youth, and his work and advice will never be forgotten. They will live with us forever.
Even though the present conditions are such that it gives the appearance of inactivity of the Cause, the unity and love and cooperation of the Friends is such, and their attachment to and love for the Cause is so great, that it can truly be said that it illu inmates all the seekers.
Even if our progress is siow, with steadfastness and deeds our purpose will be achieved.
The Bahá'í Centers in Turkist~n are: 'Ishqabad, Mary, Samarqand, Bayr~m-'A1i, Qahqahih,
TAshkand, Yeltin ChaharJub, and T6j en. Correspondence with these centers is more easily handled through 'Ishqabad, the central point.
ACTIVITIES IN PARISFrom Matilde Kennedy has been received the following account, in French, of the activities of the Bahá'í community in Paris: � Deux faits sortant de 1'ordinaire sont mentionner pour commencer cc rapport. Ce sont deux manifestations artistiques, chacune dans un ordre diff6rent.
Voici un r6cit abr6g6 de la manifestation grandiose qui eut lieu les 12 et 13 juillet 1936 ~ Verdun ii l'occasion du rassemble-ment international des anciens combattants de Ia Grande Guerre pour pr~ter en commun le serment solennel de maintenir Ia Paix.
Ii nous faut dire tout d'abord que cette manifestation fut impr~gn6e de l'esprit Bahá'í en 1'essence mdme du serment urn-versel puis en ce que le cOt6 artistique y fut reprdsent6 par deux membres pro6minents du groupe de Paris: Madame Marie-Antoinette Aussenac de Brogue et Monsienr
Nicolas Oboukof. Cettepartie de la c6r6monie fut admirable. A minuit, en plein cimeti&e militaire, le surprenant instrument la Croix Sonore, con~u et mis ~ ex6cution par ces deux grands artistes, fit entendre des Sons jamais entendus, un chant sublime s'6l6va inspir~ par Ia parole de Bahá'u'lláh.
ccYous 6tes tous les feujiles du m~me arbre, les facettes d'un seul diamant. Venez!
le Seigneur b6nit laL'6motion fut indescriptible parmi les assistants qui pourtant n'entendaient que la surprenante musique.
Quant i~ nous, qui 6tions ~ l'6coute a qui y juxtaposions les sublimes paroles, notre 6motion 6tait intense.
Dans notre lettre circulaire de 1936 nous avons dit quciques mots de 1'6x6cution du buste d"Abdu'1-BaM par le scuipteur Nicolas de Sokolnitsky. II nous parait interessant de donner plus de d&ails sur cette surprenante manifestation et nous r6sumons ici Ic r6cit
Page 103Ce La pendant le cours de 1'hiver 19361937 que le groupe Bahá'í de Paris se trouva en contact avec quciques personnes appar-tenant X i~n groupeinent international de religion catholique.
Ces quelques personnes assist~renv ~ une de nos r~unions � parmi dies se trouva 'a soeur de Nicolas de Sokolnitsky qui nous invita ~ visiter l'atelier tie son fr&e. Je m'y rendis, dit Mrs. Stannard, ainsi pie quciques-uns des &udiants persans.
L'artiste parut imm~diatement int&ess6 ~ l'6noncia-tion que nous lui fimes des principes de notre Cause dont ii coinprit La grandeur et l'immense part&.
En admirant ses belles cr~ations sculpvu-rales, bustes ou groupes, j'dmis la remarque qu'il 6tait bien regrettable que le grand scuipteur Rodin u'eut pas vu en 1912 lors de son s~jour ~ Paris notre Maitre 'Abdu'l-Bahá car Ia majest~ de sa face de proph~te 1'eut tellement frappd, qu'il 1'aurait repro-duke dans toute l'inspiration de son g6nie.
Soudain Nicolas de SokolnitskyRentr6e chez moi je rasscmblai toutes les photos, gravures, dessins en ma possession et les lui portai. II les examina longtemps et retint celles qui fin parurent les plus aptes ~ accomplir son dessein. Le lendemain ~ midi je re~us ian coup de t6kphone de Sokolnitsky mc disant: Venez de suite sa voix ~tait tr~s-agit6e a cks qu'il me La possible je me rendis ~ son atelier croyant qu'il pouvait avoir besoin de quciques explications suppl6mentaires avant d'ouvrager. D~s que j'entrai, ii m'entraina vers un pi6douche supportant une masse recouverte de linges mouill&, ii les enleva et 'a mon 6merveillement je vis le buste, c'est X dire la tate majestueuse du Maitre pos6e sur les ~pau1es recouvertes d'un abb~.
C'&ait presque encore une dbauche mais d6j& si ressemblante! Je restais confondue d'6ton-nement.
L'artiste se mit ?~ rire a dit: Gui, des scuipteurs eux-rn&mes pourraient dire que c'cst miraculeux.
Er ii me fit le r6cit suivant: Cette nuit peu avant le jour, j'ai eu Un r&ve visionnaire, je vis distincte � ment tine figure drap& en blanc qui se tenait devant moi a imm6diatement je sus que c'6tait le Maitre persan, c'6tait son turban, sa baThe blanche; ii 6tendit son bras vers moi et me dit en russe: L~ve toi a pane de moi! L'effet fut si grand que je me levai de suite, pris un bloc de glaise et travaillai sans arr~t pendant 4 ?~
S heures, tant que je ne fus pas satisfait du r6sultat obtenu, que je n'avais pas mat6rialis~ parfaitement ma vision.
Mrs. May Maxwell se trouvant ~i Paris ~ cette 6poque je la conduisis ~ 1'atelier, elle aussi admira fort 1'oeuvre accomplie et ex � prima le d6sir que sa filL (maintenant 1'6pouse de Shoghi Effendi) Ia vit ~ son retour d'Allemagne, ce qui eut lieu.
Maintenant beaucoup d'anctis Bahá'ís l'ont vue a admir~e, et certains petits d6tails d'arrangement de Ia barbe, du turban, des cheveux Brent modifi~s.
A mon avis, ce buste exprime bien la personnalit6 profond6-ment r6fldchie du Maitre, le fait paraitre plus jeune que lors de son s6jour ~i Paris, la barbe est plus lourde, mais ces petits change-ments sont peu importants.
Le scuipteur Nicolas de Sokolnitsky est de nationalitd russe, n~ en Ukraine ~t Kieff, ii est d6ve de 1'tcole des Beaux-Arts de Paris et s'est fait naturaliser fran�ais.
Nos reunions bi-mensuelles se sont pour-suivies tr~s r6guli~rement pendant tout 1'exercice 19361937 a ont ~t6 suivies non-seulement par les membres de note groupe maTh par des visiteurs int6ress& ~ la Cause. Chaque r6union commence par tin th6 fra-ternel, petite r&r6ation avant Ia lecture d'une de nos pri~res, puis lecture soft d'une rablette ou d'un enseignement.
Ensuite une conf6rence ou causerie faite soit par un des Bahá'ís pr6sents soit par une personne invit~e ~ prendre Ia parole sur un sujet hautement spiritualiste se rattachant ii nos doctrines. La r6union se termine dans le recuejilement d'une pri~re chant6e par un jeune persan.
Nous avons institu6 et poursuivons r6gu-1i~rement les r6unions de 19 jours reserv6es aux seuls Baha'is.
Files se tiennent tanv6t & 1'atelier de Mrs. Scott, lieu de nos r6unions, tant6t chez l'un ou 1'autre des amis, nous aimons ces r6unions dont ic tour d'esprit est toujours 61ev6 a Ia tenue sinc&ement re-ligieuse. L'&me de toutes nos reunions est touj ours Miss Sanderson Si d6vou6e a si bonne organisatrice.
La septi&me conf6rence de l'Union des~tudiants Bih&'is ~ eu lieu ics 2 et 3 janvier 1937 dans 1'atelier de Mrs. Scott. Une quar-antaine de personnes y assistait.
Quciques-unes arrivajent de l'6tranger, cinq 6taient venues de Londres, une d'Allemagne, trois arrivajent de Lyon.
En plus nous avions le plaisir de re�evoir Madame Orlova et Madame Schopflocher.
Notre Gardien Shoghi Effendiavait adress6 au docteur Hakim, le pr6sident de cette reunion, une belle lettre dont ii nous a donn6 lecture et qui a 6t6 &out~ avec grand attention; puis ii lut la traduction du rapport des activit& de la jeunesse d'Am6rique qui agissent avec les amis europ~ens en intime coop6ration.
Ensuite Mademoiselle Irady, jeune fiancee frangaise du docteur Mesbah fit tine charmante causerie sur le Thle de la femme dans
Ia Cause Baha'i, MadameOrlova reprit cet important sujet avec son 6loquence si chaleureuse.
Mademoiselle Migette de Lyon exprime sa joie d'&tre parmi nous et nous dit son activit6 ~t Lyon pour r6pandre La Cause.
Madame Schopilocher pane du s~jour qu'elle fit ~ Haifa at nous dit tout l'int6r& que prend Shoghi Effendi ~ Ia jeunesse.
Apr~s 'a pri~re chant6e en persan, on quitte I'atelier pour se rendre h un diner amical auquel prirent part quarante per-sonfles.
Le deuxi%me jour on salue la prdsence de Mr. Bakeroff qui arrivait de Londres et le group anglais exprime sa vive satisfaction de participer ~ cette conf6rence.
Le docteur Miihlschlegelvenu sp6ciale � ment de Stuttgart nous pane de son r&ent voyage ~ Haifa.
Mademoiselle Zamenhofnous dit sa joie de se trouver ~ nouveau parmi nous.
M. Zabih nous parla des membres de sa famille qui ont subi le martyre pour Ia Cause, son r6cit flit tr~s 6mouvant.
M. Bahá'u'lláh a d6ve1opp~ avec beau-coup de talent a dans un fran~ais choisi le sujet: Comment faire pr~paloir le plan Bahá'í darn ic chaos actuel.
Enfin le docteur Hakirn parla de La lettre collective qui allah etre adressde ~t Shoghi Effendi comme d'habitude a cette int6res-sante r6union prit fin par la belle pri~re chant6e.
Notre Assembl6e Spirituellese r6unit chaque mois dans le home si hospitalier de notre grande arnie Laura Dreyfus-Barney. Laissez-moi vous dire quelques mots au sujet de ce home. Ii est entour6 par de grands balcons desquels on domine 1'immense cite parisienne; le soir lorsque Ia yule est brillam-ment i11umin~e c'est ian enchantement, un panorama incomparable qui resplendit ~ perte de vue, avec toutes ses 1umi~res � et de place en place ses ombres, et vous trouverez avec moi que c'est pour nous tin 'vivant symbole; cette maison de notre assexnbl6e spirituelle dlev6e au dessus de 1'immense cit6, lui en-voyant elle-m&me le puissant rayonnement que notre Cause apporte au monde. Phare de Paix, de fri en l'avenir de nos doc-trifles qui ne laissera plus 1'ombre sur le Monde quand tous Les &res rayonneront d'Amour.
Devant nous s'6tend Ia Grande Exposition r6union de tant de peuples, expression de tant de pays divers qui tous s'efforcent d'apporter de la beaut6. Cette grande manifestation n'a pas qu'une beaut~ mat6rielle, on sait qu'elle a ~t6 plac6e par 1'illustre phi-losophe Henri Bergson, President d'honneur du
Congr&s Internationalde Philosophie sous le signe de Descartes dont Ia France cd%bre le troisi~me centenaire. L'illustre savant dii dix-septi~me sikle fat ie grand penseur des temps modernes; le premier ii pensa et 6crivit hors de la tradition scholastique a du dogme th6ologique.
Ses travaux furent fond6s sur son axiome fameux: Cogito ergo sum � je pense donc je suis, et son premier grand ouvrage: Le Discours sur 'a M6thode, sea encore de guide dans Ic monde entier, c'est vous dire Ia haute teneur des Congr~s Inter-nationaux qui ont lieu h 1'Exposition: phi-losophie, phulologie, sciences 6conomiques, pacifisme, sociologie, litt6rature, m~decine, droit, etc., s'y succ~dent, en pr6sence des dites int6ress~es qui par 1'6change des id6es les plus hautes travaillent ~ 1'accroissement du patrimoine humain.
Nuns continuons ~ now occuper active-ment des nos publications et de r6impres-sions. Nous avons fait paraitre une nouvelle brochure de propagande qui va atre mise ~ la
Bib1ioth~que Nationaleet proc6d6 aux nouvelles elections de 1'As-sernbke Spirituelle dont tous les membres ont 6t6 r~6lus.
En m6rne temps a eu lieu la c6r6monie du manage du docteur Mesbah a de
Mademoiselle Jeanne Ladyd'apr~s notre rituel Baha'i; cc fur tr~s-simple mais tr~s-touchant, une charmante f&e de famille. Le docteur Arninoullah Mesbah a fait ses 6tudes m6dicales ~ Paris et va repartir avec sa jeune femme s'installer ~i TihrAn en passant par
Haifa.A l'occasion de 1'exposition parmi nous se trouve ian jeune Bahá'í tunisien qui nous a entretenus de l'&at de 'a Cause ~ Tunis. Mr. Khemiri nous dit qu'il fait parti d'un groupe bien constitud par de fervents Bahá'ís qui se r6unissent presque chaque soir chez un des membres qui a mis sa maison ~ leur disposition.
Cette ann6e nous a apport6 la joie d'avoir parmi nous une grande z6latrice de none Cause May Maxwell.
Agnes Alexander nous a fait ~galement la faveur de son intdressante visite; die fut comme May Maxwell un des premiers pionniers Baha ~i Paris et nous connaissons tous la belle oeuvre qu'elle a accomplie ait Japon.
Nous avons eu le profond regret l'ap-prendre Ia mort ~ Lyon de Madame Borel qui fut une ardente spiritualiste; die connaissait et admirait notre Cause et comprenait 'a haute port~e de 1108 enseignements.
Peu de temps avant sa mort elle se d&lara Bahá'í et 6crivit ~ Shoghi Effendi.
MISS ALEXANDER IN JAPANhome was established in the heart of Tokyo in the fall of 1935 by Miss Agnes B. Alexander who had returned there after an absence of two years. Althougbi conditions had changed, and the members of the Spiritual Assembly, which was formed in 1932, had scattered, yet the hopes for the fuller establishment of the Cause were bright. This simple home made a center where residents and visitors to Japan were invited; and thus it was a means of spreading the Faith of
Bahá'u'lláh.On the Mb's birthday, October 20, 1935, a feast was held in this home. Portions from the writings in "The Dawn-Breakers" regarding the life of the B~b were read. Among the friends present was Mr. Takeshi Kanno and his American wife. After an absence of thirtyfive years Mr. Kanno was visiting his native land. In 1912 he had met 'Abdu'l-Bahá in California and he recounted to the friends his experiences with 'Abdu'l-Bahá and the great love which He showered on him. On another occasion Mr. Ouskouli, the Ir4nian brother from Shanghai, who was visiting Japan, met with the Japanese friends.
Two Bahá'ís from the Honolulu Assemblyen route to Haifa, as well as two returning to Honolulu, visited the home. Here Japanese young women born in the United States and Hawaii found happiness in the study of the Bahá'í Faith. One of these young women came to Japan from Hawaii for the purpose of studying Japanese that she might be better able to spread the Faith among the Japanese in Hawaii. She said she felt so happy to know that she had something to work for which was the greatest thing in the world. Two of these young women met on Youth Day, March 22, 1936, and formed a link in the chain of meetings which extended around the world.
The most outstanding Bahá'í work of the year 193 6 was the transcribing into Braille of the Japanese edition of Esslemont's book, "Bh"'11'h and the New Era." This was undertaken as a memoriaf to Akira, the son of the blind brother, Mr. Tokujiro Toni, who died in his seventeenth year in March, 1935. Mr. Toni introduced this edition with an appeal to the blind of Japan to investigate the Bahá'í Faith and quoted from the Esperanto correspondence he had had with Dr. Esslemont.
Thirty copies, each comprising three Braille volumes, were distributed to the libraries of the principal schools for the blind in Japan and to prominent blind workers of the country.
Previous to this publication an English Braille edition of Esslemont's book had been passed among the blind who were students of the English language. Other Braille Japanese publications, which had been made in Japan were, "A Letter to the Blind Women in Japan," which was written at the request of some blind Japanese friends in 1916 by Miss Agnes Alexander and was the first Bahá'í publication in Japanese. It was followed by a Braille book entitled,
"Seek and It Shall be Given1917, which contained translations from the Bahá'í
Writings. Several Bahá'ípamphlets were also published in Braille and distributed among the blind. Besides these publications, Mr. Toni has himself put into Braille some of the English Bahá'í books, such as CC1 q4n," "Hidden 'Words," ceSeven Valleys," and others.
These publications are bringing Spiritual Light and real comfort to many Japanese blind.
In response to a cablegram from Shoghi Effendi in December, 1936, Miss Alexander traveled to the far western province of Yamaguchi to visit the mother of our faithful Japanese brother, Mr. Fujita, who serves in the Western Pilgrim House in Haifa. Mother Fujita had been ill for two months, but had recovered and a happy Christmas Day was spent with the family and a photograph of all was taken. On the return journey to Tokyo, Miss Alexander met with the Bahá'ís in Kobe and Kyoto, where many blind friends gathered in the home of Mr. Toni.
Through a sympathetic friend who worked for the "Japan Times," a Japanese-owned daily published in English in Tokyo, many articles about the Bahá'í Faith were published. Especially noteworthy were reprints from the Bahá'í magazine,
"Wrid Order."In March, 1937, at the invitation of Shoghi Effendi,
Miss Alexander left Tokyoto make the pilgrimage to the Holy Land. It was the first time for a pilgrim to go from Japan to visit the Guardian and the Bahá'í Shrines on Mt. Carmel and Babji.
En route to take the steamer for Egypt, a stop was made in Kyoto. Here blind friends gathered again in the Toni home to learn more of the Faith. The Buddhist daily of Kyoto, ccchugai Nippo," which had always shown friendliness in publishing articles on the Cause, not only published an article about Miss Alexander's intended pilgrimage, but the editor sent through Miss Alexander gifts to Shoghi Effendi and Mr. Fulita, who is the first one to meet and greet all Western pilgrims to Haifa. Other gifts were also sent by Japanese friends of Tokyo, Kyoto and Kobe.
On April 20, Haifa was reached. For more than thirty-six years Miss Alexander had waited to make the pilgrimage and the instructions from Shoghi Effendi regarding the work in Japan were all-satisfying. Shoghi Effendi said that we were now beginning to witness the effect of
'Abdu'l-Bahá'í TabletsThere were five Tablets addressed to three Japanese blind young men. He said that he hoped to have Japanese Bahá'í pilgrims from Japan, that he wanted them to take an active share in the international affairs in Haifa in the future when the International House of Justice would be formed. He said Japan has a very great future, that the vitality in Japan would in the future be devoted to the Cause.
A Japanese scroll, ttkakimono~~ depicting the sun, the national symbol of Japan, rising over the ocean, which Miss Alexander pre-seined to Shoghi Effendi, was hung by him m the hail of Baha'i, the Mansion where Bahá'u'lláh passed away.
In the summer of 1937, Miss Martha Root visited Japan. During a stay of three weeks she was able to meet with the Japanese Bahá'ís in Tokyo, Kyoto and Kobe, refreshing them by her spirit of deep love. Besides meeting with the Bahá'ís she was interviewed by newspaper reporters and a number of articles were published on the Cause. She also interviewed the wellknown Japanese Christian social worker, Toyohiko Kagawa.
BAHA I PIONEER IN ALBANIAThe coming of the Faith to the ancient land of Albania is one of the miracles of this present Bahá'í era.
In the year 1928, Miss Martha L. Root visited Albania, and in an interview with King, made presentation of Bahá'í literature on behalf of Shoghi Effendi.
In 1931, the Guardiancommissioned Mr. Refo Chapary, a native Albanian, to establish the Faith in his country. Mr. Chapary for some years previously had been engaged in translating Bahá'í texts into Albanian while residing in New York.
The newspapers, Besa and Gra, presented extensive reviews, one written by Prof. Beqir Spahi.
This publicity led to the meeting of interested souis, and gatherings for discussion were held in homes, both Sunni and Shi'ih Muslims being present. A Mr. Deralla expressed his acceptance of the Faith, and Prof.
Qamil BaJa stated that he had hadthe honor of being 'Abdu'l-Bahá'í friend in 'Akka., and that in Him he had sought the goal of divine reality.
A learned Sunni, presented with a copy of the KitTh-i--tq~n in the IrAnian language, remarked that while he admitted its superhuman power he understood that it contained many elements of Bolshevism, a statement which brought the reply that the book was the Word of God while social philosophy is a human invention. Mr. Agop Markarian likewise accepted the Faith about that time.
In June, 1933, Miss Root again returned to Albania at the Guardian's request, to discuss teaching plans with Mr. Chapary. In addition to the Prime Minister, the Minister of the Interior and the Minister of Publications, Miss Root called on leading educators and merchants of Tirana.
The 30,000 booklets translated and printed by Mr. Chapary in the United States, together with the 4,000 copies of "Hidden Words" in Albanian, were ordered from America.
tCBh~~~11~h and the New Era" was then translated and printed in Tirana.
Knowledge of the Faith, Mit Chapary writes, was promulgated throughout the city, among Muslims and Christians. Later in 1933 Dr. Howard and Mrs.
Mar~iyyih Nabil Carpenterjoined Mr. Chapary. These Bahá'í teachers also made many important contacts.
The Mufti, director of the Muslim religious school, sent a member of the faculty to interView Mr. Chapary. A copy of the fq6n was given him, with the result that the Mufti soon declared that it was a book written more for Christians than for Muslims.
Mr. Chapary was transferred from Tirana to Valona the coming winter, where he soon converted a member of the bench. After five months at Valona, he was transferred to Gjinokaster, in a distant province.
Therethe Muslim clergy exhibited more interest, and discussed the Faith with him. The governor of the province secured from Mr. Chapary copies of all the literature he had, including books in French. He informed Mr. Chapary that he accepted Bahá'u'lláh, but the Albanians were needy and first of all required to win their livelihood.
In February, 1938, Mr. Chapary was transferred to the city of Korce, the most progressive center in the country. Here he received letters from two persons of prominence informing him that they accepted the Faith. Not only has Mr. Chapary made the Cause known to many people in Korce, but he also soon brought out the first issue of a new Bahá'í magazine, tcThe Supreme Pen," printed in the Albanian language.
SPIRITUAL ASSEMBLY INThe Bahá'ís of the city of Tunis have formed a Spiritual Assembly for the first time, modeled after the local constitution of the Baha of New York, and the Declaration of Trust and ByLaws will be submitted to the civil authorities as soon as conditions in the city have been quieted.
Assistance and advice was extended to the Bahá'ís of Tunis by the
National SpiritualAssembly of the Bahá'ís of Egypt, who sent Dr. M. Saleh, then Chairman of the Spiritual Assembly of Alexandria, to study Bahá'í administration with the
Bahá'ís of Tunis.Thus are the spiritual boundaries of the Faith of Bahá'u'lláh extended from people to people, from nation to nation, throughout the world.
In these devoted and cherished communities where the creative Word supplies a truly superhuman aim and strength, new candles are lighted by the Divine hand, to replace those lights of the former civilization which one by one are extinguished forever.
Page 108r~ declare it's marked out just like a large chessboard!' Alice said at last. ~There ought to be some men moving about somewhere � and so there are!' she added in a tone of delight, and her heart began to beat quick with excitement as sloe went on. !It~s a great huge game of chess that's being played � all over the world � if this is the world at all, you know. Oh, what fun it is! How I wish I was one of the-in! I wouldn't mind being course I should like to be a Queen, best.' "
� (Through the Looking Glass)a Pawn, if only I might join � though of B AHKI moves on the Geneva front have been unspectacular since the Ridvan (April 21st) of 1936. This "marking time" is a quiet stage after nine years of unstinted activity aimed at unqualified acceptance by Ccthe powers and principalities of the world" of the divine plan for international government. Finally, the Guardian adopted a poi-icy of "faIlowing"~~1eaxring the public field uncultivated by a general propaganda � until that approaching future when, within reach of victory, Cttime~~ proves to be another spelling for ttopportunity." This repose is for the sake of a greater activity to come. Now "the time is out of joint" in Geneva: through disobedience to the law of nations the center of political gravity is shifted; and our Bahá'í knowledge, as indeed all knowledge, is of little avail until it serves in conjunction with the appointed time.
The International Bahá'íBureau moved from the office in the Rue Gdn6ral Dufour into its present quarters, the attractive top story of a villa, formerly the headquarters of the Delegation from tr&n. After the removal of that diplomatic corps to the Swiss capital at Berne, the Bureau's modest suite was let by the landlord.
This is Number 19 A on Avenue de Champel, where the entrance leads through parallel lines of handsome trees.
The sale of Bahá'í books continues as before except that, by special arrangement with the National Spiritual Assembly of America, the
Publishing Committeeentrusts the Bureau with a complete lot of books on consignment, which doubles the Bureau's mechanism of service by enabling traveling teachers and other purchasers to possess their copies within a few days. In emulation of new methods in business, an exchange between the Bureau and the proper
Committees in Englandand Germany was arranged � the former transaction was successful, but the latter has been interrupted by historic circumstances.
The lending Library is free and open to the public.
Visitors are received by the resident Baha'i; and hospitality is shown to all who seek information on the Cause or association with its friends in Geneva.
Correspondence in several languages including Esperanto widens the orbit of contacts and provides a regular channel for the flow of the Teachings. Obviously, such communication enlivens the interest of the awakened and binds the purely conscious members of the Bahá'í
Community in Europe.Under the advices of the Guardian, Mrs. Charles Bishop accepted the invitation of the National Spiritual Assembly of the British Isles to give some lectures, and left Geneva in February of 1936. Later in the year, November and part of December, both Mr. and Mrs. Bishop worked in the Bureau, and then returned to England for renewed teaching activities.
Meanwhile, Miss Margaret Lentzand Mrs. Anna Lynch carried the Bureau's routine of work, as in their preceding years of devotion.
In June of 1937, Miss Lentzwas summoned to America by the expiration of her term abroad as a naturalized citizen; and, at the end of October, Mrs. Bishop's return to America terminated her connection with the Bureau. Since then, Mrs. Lynch has been acting secretary, and is now carrying out the Guardian's instructions for the maintenance of this international auxiliary.
At this writing, Mrs. Lynch has the help of her gifted daughter, Miss Valerie.
In parenthesis, thanks are recorded for the kindness of the Swiss gentlewoman, Mine. Grazier, who volunteered to keep the Bureau open for its minimum of hours during the absence of Mrs. Lynch in August, 1937.
To date (18 months period) statistics, as compiled by Mrs. Lynch, show that 466 books (pamphlets not included) have been placed by the Bureau in libraries and with students. By request of the New York Public Library, a representative choice of Bahá'í literature in foreign languages was donated; and by courtesy of Shoghi Effendi, texts in the original Arabic or Iranian were presented.
Forty-two volumes of literature in various languages were donated to the Bahá'í Study Group Library in Belgrade, Jugoslavia.
Blind readers of Braille, two in Austria and one in England, have been taught by the lending Library's edition of Bahá'u'lláh and the New Era.
This apparent generosity on the part of the Bureau is actually a stewardship inasmuch as our donations are but transmissions of the gifts we receive from all parts of the Bahá'í world Community. One copy of each published work in all Oriental and Occidental languages is acceptable to the Bureau for its
International Library;besides, the additional gifts which are placed when discrimination finds the recipient.
Within this period under consideration, we gratefully acknowledge to Shoghi Effendi a habitual remembrance of the Bureau as shown by the number of books and booklets from his hands. The Publishing
Corn-mittee of Americahas sent its quota full and overflowing. Three hundred copies of the new French leaflet were sent by Mine. Dreyfus-Barney, which, with an ample supply of the precious translation of The Unfoldment of World
Civilization, The Goalincreases our indebtedness to the friends in Paris.
The arrival of the French translations was timely; and they were placed with contacts made among journalists, internationalists, and diplomatists, who could not be so easily reached with the English texts.
The National Spiritual Assemblyof 'Ir~q gave a handsomely bound copy of the Kurdish translation of Bahá'u'lláh and the New Era (and sent another to the New York Public Library by our request). M. Privat honoured the Bureau with a copy of his book La Sagesse de l'Orient, which has a chapter on Bahá'í reprinted in this volume by his consent.
Mrs. Samuel Rodman of Batavia,transcript of some Verses of Bahá'u'lláh to the benefit of our slender lending Library in Esperanto.
Also, Miss Zamenhof made a contribution thereto. Mr. E. T. Hall sent copies of his poem "The Poet."
A staunch Albanian Baha'i, Mr. Refo Chapari, presented the Bureau with six volumes and fifteen pamphlets in his native tongue. Recipients have been found for some other contributions, more particularly the fifteen copies in Swedish of Bahá'u'lláh and the New Era, sent by Mrs. Rudd-Palm-gren; the twenty-five copies of the Norwegian translation sent by Miss Johanna Schubartli; and the twenty-five copies of the Spanish from Miss Holsapple at her post iii Baha, Brazil. If other donations have not been listed, we beg of their donors an acceptance of the appreciation intended for all � not iess because it fails a precise record.
In January of 1937, by request of Mine. Kamcnsky, President of the International Theosophical Society, Geneva, a Pr6cis on the Bahá'í Faith was written and presented to her � another index of the consideration which this friendly movement has shown to Bahá'í Principles and teachers throughout the world. Also by request,
Professor Probst-Birabenof Cannes, France, Orientalist and writer for several journals on sociology and culture, received Bahá'í literature to include in his survey given at the congress "d 1'Acad6mie M6diterran6enne" held at Monaco from July 24, 1937. Professor Ernst Jaekh, Director of the New Commonwealth Society, and other members of that Institute for research into the problems of international justice and security from the political aspect, accepted copies of The Unfoldment of
World Civilization. Othernoteworthy contacts are remembered under one hearty appreciation of the friends to the
Faith in Europe.Recognition is given to the traveler who included Geneva in his itinerary during this
Page 110period. 'Abdu'l-Bahá'í daughter, Ruha KMnum, Mirza JalAl, the Master's son-in-law, came with their son, Dr. Munib Shahid. The occasional visits of Mirza Ezzatollah Zabili kept the Bureau in touch with the group he helped to found in Lyons while he worked there as consultant on Persian silks and designs in the textile industry.
The late Mine. ]3orel, who held these meetings in her home, also came.
Their collaborator, Miss LidjaZamenhof, visited two days in August, 1936, to the delight of the friends as well as of the Esperantists invited to meet her at the
Bureau. The charming MissesKunz of Urbana, Illinois, came for two months that summer.
Mine. Vautier, our faithful ally in Zurich, paid a visit and brought news of the wee circle reading the Teachings there. In the autumn Miss Jack spent weeks of earned rest making copy of study materials for the flock in Sofia. At the end of February, 1937, the visit of Mrs. Schopflocher gave zest towards action. In May, 1937, Frau Marie Ott of Wiirtternberg brought news of the friends in Germany; and in late summer, Miss Ethel Dawe caine as an emissary from the friends in Australia.
As the totalitarian states in Europe do not allow the circulation of spiritual concepts towards World Commonwealth, Bahá'í activity is wanting in many countries � thereby the scope of this article is enormously reduced.
It is an inalienable principle of Bahá'í Faith to have no part in anarchism; therefore, Bahá'ís obey the civil regulations of any government under which they reside.
In Spain, during Apriland May of 1936, or just before war made traveling scarcely feasible, Mrs.
India Haggerty and MissDaisy Marshall found unlimited opportunities to share the Teachings � fervor has it that all whom one meets are possible recipients of the Faith.
In France, the Cause has made strides during this period, as definitely shown by the proper report prepared by the Spiritual Assembly of Paris for this volume. Nor will the growth of the Cause in England be traced herein, for the chronicle of events recorded by the National Spiritual Assembly is accumulative evidence of a higher integra-don attained.
The National SpiritualAssembly of Germany and Austria was dissolved by order of the government on June 9, 1937; and all Bahá'í activities were proscribed.
From that time nothing has been done in affairs, but prior to that date, these significant events suggest the mode of life in community: the revision of the first translation of Bahá'u'lláh and the New Era for a second, annotated edition, besides the preparation of several other volumes. The National Convention was held in Stuttgart during the Ridvan, 1936; and later in the season, the northern centers held their conference on teaching. That summer the School in Esslingen reached its apogee � as English, American, Scandinavian, and Persian visitors attested in a flood of letters that spread the contagion of longing towards the first Bahá'í Summer School in
Europe.After that episode, Mrs. Maxwell visited in the southern and northern centers, giving, as always, an inimitable recital of the days In 1898, when she accompanied the first party which went out to seek the Master in imprisonment.
Previously, in fact, until departure with her mother from Berlin on December
25th for Haifa, Miss MaryKhanum) made brave tour of all the centers, giving her prepared lecture in German on the Administrative Order of Bahá'í Faith. Her memory will ever be thus associated � and with that of her cousin Jeanne Bolles � with the revival of the Youth Groups in Esslingen and Hamburg, and with the formation of the study group in MUnich in collaboration with Mrs. Bolles and Miss Matthiesen.
Another of the travelers in Germany after that School session was Mine. Barry Orlova, who visited all the centers and won their hearts by her dramatic appeal.
She has the gift of penetrating the German psyche � as was confessed with joy by folk xVho found themselves thus understood. In Berlin, Mine. Orlova discovered a scientist, whom she had first met in Russia: this is Mr. Paul Peroff, whose contribution towards the Bahá'í World Order lies in writings wherein the basis for the reconciliation of science and religion is demonstrated as higher mathematics. In December of 1936 came further opportunity for Mine. Orlova's work in Ba
Page 111'in, including an appearance before the All People's Association in collaboration with Mrs. Schopilocher.
The Feast of Bahá'u'lláhwas observed in Stuttgart on November 12, 1936, as customary, a solemn and impressive celebration with appropriate music, poems composed for that day of praise, and readings from the Revelation of God in this Day.
At the Ridvan in 1937, the Annual Convention met in Heidelberg. A special feature lay in the reports of Dr. Grossmann, his wife and sister, concerning their pilgrimage to Haifa.
Mr. Mark Tobey, member of the National Spiritual Assembly, came from England, warmly welcomed by the friends. In May, Miss Agnes Alexander visited Stuttgart and other centers for a few days. She had made the pilgrimage to Haifa from her teaching base in Japan; but her journey through Europe was not delayed because she had pledged to arrive for the season of two summer schools in America, and beyond that, Honolulu is her destination.
The Baha Community in Vienna was favored by visitors throughout this period. A summer traveler was Mrs. Langdon-Davies from Dartington Hall's group in England. A new Bahá'í came from Munich at Christmas, and, somewhat later, a new Bahá'í caine from
Budapest. Miss Matthiesentaught in Innsbruck and Gmunden and paid visits to Vienna: on one occasion she addressed a large gathering of women. Several lectures were given by Mrs. Schopflocher to the Bahá'ís and their friends, and two were delivered at a club (in March of 1937). Mrs. Gregory met with the friends as she traveled towards Stockholm. The talks with Mrs. Bolles and Miss Jeanne were deeply appreciated by the friends. Addresses were also given before the Bahá'í Community by a sympathizer of the Cause, a professor of philosophy at the University; and by the President of the Austrian Peace Society founded by the Baroness Suttner.
In the summer of 1936, after an interview with a Baha'i, a journalist prepared a long article entitled c(Viennese spread Persian Religion," which appeared in the Wiener Journal, a much read paper. About that time, Miss Zamenhof arranged the section for Bahá'í at the Esperanto Congress and gave an excellent lecture.
From July to Novemberof 1936, no public meetings were held by order of the government, although the Nineteen Day Feast was permitted to the Bahá'ís with the presence of an official observer.
Again at Christmas time, the ban was declared for some weeks, On July 1, 1937, another decree forbidding general meetings was issued by the government � no further details are available at this writing.
A glimpse into the culture of our Viennese friends is disclosed by the questions which occupy the researches of at least two of their more brilliant members.
One is a scientist, who has come up through atheism into the challenge of modern science and is now writing a book on its reconciliation wiih religion; the other hasbeen led to the Cause by the writings of Dr. Auguste Forel, and is now trying to resolve the proposition: is it untenable to admit God as the principle of causality and yet to affirm the freedom of the human will? If so, is not religious truth a question of~ esthetic judgment (i.e., intuition,
Revelation, Manifestationare a problem of awareness rather than of pure knowledge)?
In Budapest, the fascinating city that fills in the gap between the West and the Near East, there has been a renascence.
In 1911, 'Abdu'l-Baháwas invited by a coterie of savants to present the Faith there. Besides the invitation extended by the Turanian Society, of which Professor Vamb6ry was a member, the Theosophical Society arranged a gathering for Him. His portrait was painted by an artist; and other events bear witness to the life which He stirred in Budapest.
The interest waned for want of a moving spirit to live amidst and steadfastly encourage others until the unity of an Assembly triumphs.
After a teaching tour which has for milestone a formidable list of the capitals of Europe,
Mrs. Bolles and Misstheir base. They rallied the interested and discovered new seekers until a study group was formed composed of the newly-declared and the not-yet-declared Baha.
Miss Renie Selbermann, who first heard the Teachings in London, is now active
Page 112as secretary. A singer, Mine. Josey Micahels, thrilled the London friends during a visit in October of 1937 by her expectations for the advancement of the Cause in her country. Another visitor, Mine. Stark, gave an account of the Master's stay in Budapest, and was grateful to the American teachers who had revived the love of these Principles in her native land. The Hidden Words is now being translated into Hungarian; and there is every sign of this being a live-wire group.
In Sofia, Bulgaria, Miss Marion Jack's consecrated endeavor has given direction towards the formation of the first Spiritual Assembly in the Balkans. And now this unit is reaching out to other cities in Bulgaria.
Besides the regular meetings, these friends have received the inspiration of traveling teachers. More frequently, Miss Jack translates the Bahá'í writings into French, which is then translated into Bulgarian and presented to the members of the Community and their friends. German is also used as a medium by the group; nevertheless, the language problem has been sufficiently great to prove that Bahá'ís in Sofia are animated by the spirit which overcomes.
In Belgrade a group was formed through the activity of Mrs. Louise Gregory, and is now directed by Mine. Draga I1i~, an invalid lady, who knows how to carry on through the power of the Spirit. Some Russian students were investigating the Teachings in this group.
In Praha, Mr. Vuk Echtner's exemplary activities both direct and by correspondence, Bahá'í and Esperantist, have discovered rich possibilities for the acceptance of the Cause in Czechoslovakia.
Mine. Pavia MoudrA, a veteran peace worker, has translated the Iqan into Czech and made numerous openings for the Cause. Much is expected of a new Baha'i, Mine. Benesova of Castelovice.
From several points of view, it would seem that Scandinavia is an immediate possibility for the establishment of the Cause in Europe.
All of the teachers who have done pioneer work in those parts are highly encouraged by the response.
In Copenhagen, Miss Sorensonhas arranged the publication of a number of books into Danish. Mine. Orlova came to her aid with the teaching work during September and October of 1936.
Through Mine. Orlova'scontacts in the theatre, new personalities became sympathizers of the Bahá'í Principles; and it is hoped that time will prove the depth of their admiration.
In Stockholm, Mine. Orlova did notable work with Mrs. Schopilocher, who had made a pioneer's way from London, across continent into the Balkans and then the northern countries.
She also visited Helsingfors. This team put forth splendid efforts and were assisted by friends in the press, by an opera singer whom Mine. Orlova had known in Russia and who offered her home for several meetings in Stockholm, and by Countess Marie Levenhaubt and Count Claes-Eric, from whom Mrs. Schopflocher obtained tributes written for The Bahá'í World.
The generous publicity totals thirteen articles published in Norway, eleven in Sweden, and one in Denmark. Mrs. Schopilocher visited the old University at Upsala and talked with some of its faculty. She pressed on until she had covered sixteen towns in Sweden and
Norway.and Mr. Ludwig Aiij6t are striving to win the interest of their compatriots.
At present, Miss Schubarthholds a little meeting for reading the Teachings; while Mr. Anj6r makes favorable contacts, more particularly, through the channel of correspondence with Esperantists. Miss Schubartli arranged for friends to meet Mrs. Louise Gregory during her fortnight in Oslo in May, 1936; and Miss Root during her three days visit in July; then Mrs. Tho-iles, who spent three days of August there.
In July, the newspaper interview given by Mr. and Mrs. French stimulated interest; and the same paper used an interview with Mr. and Mrs. Charles Bishop, who remained for five weeks in the autumn of that year. The first public lectures on Bahá'í were given: one arranged by the American Women's Club at their clubrooms after luncheon; one before the Theosophical Society, and another Bahá'í lecture on ~ and Peace" presented under the auspices of the Theosophical
Society at Nobel InstituteHall; and one arranged by Mr. Anj6r at a hail for students of the University.
Books were placed in Libraries, including that of the Nansen Foundation and the Nobel Peace Foundation.
Page 113Finland was visited by Miss Martha Root, the archetype of traveling teachers. Her exploits around the world are narrated first hand and published in this volume.
This view of "men moving about somewhere" is not the sole index of Bahá'í activity in Europe; nor is "running to and fro" the sole activity. From our point of view, the activating principle lies in the rays of the Sun of Truth, and is the germ of a new life stirring in the soui. Geography presents no barriers to this. When this activating principle finds instruments it can use, then teaching the Faith is not so much a system of instruction as it is a propagation � the bringing forth of a spiritual generation.
Thus, to teach is not to spill over with words and pamphlets, unheeding of the listener, without mutual recognition on the spiritual plane. To teach, or so we are persuaded, is to move from the humblest estate up into the presence of the great ones of earth � and back again � bearing the Touchstone which discovers the souis who are making up the Unity created by the Ancient of Days; to teach is to speak the Great and Holy Name which commands the Resurrection of the living dead ("if the Name be correctly pronounced" � that is, in Truth and righteousness) ; and to teach is to be "the pure leaven that leaveneth the world of being, and fur-nisheth the power through which the arts and wonders of the world are made manifest."
1 There is room in creation for emeralds and orchids and peacocks, but the people of Faith are as leaven. Meal does not rise if silver and gems be substituted for the homely leaven; neither will society reach its promised maturity without the activity of the dependent upon God. And what if the true Bahá'í activity be Bahá'í consciousness itself? In this sense, let it be undtrstood what Bahá'í activity means to Europe. God alone is the Arbiter of its ultimate destinies. Of His divine strategy it has been said, ccThere are many schemers, but God is the best of the schemers."
2193 6193 7 DEAR Bahá'í friends: Like the clear ringing of a bell, Shoghi Effendi's cablegram addressed to the last Convention, a call to the deepest spirit of faith, summoned the American Bahá'í community to fulfill that noble mission established for us by the Master in the darkest days of the European War in Tablets which were charged with His vitalizing purpose, the unification of the world of man.
ccConvey (to) American believers abiding gratitude efforts unitedly exerted (in) teaching field.
Inaugurated campaign should be vigorously pursued, systematically extended. Appeal (to) assembled delegates ponder historic appeal voiced by 'Abdu'l-Bahá (in) Tablets (of the) Divine Plan. Urge earnest deliberation with incoming National Assembly (to) insure its completest fulfillment.
First century (of) Bahá'í era drawing to a close.
Humanity entering outer fringes most perilous stage its existence, Opportunities (of) present hour unimaginably precious.
Would to God every State within American Republic and every Republic in American continent might crc termination (of) this glorious century embrace (the) light (of the) Faith of Bahá'u'lláh and establish structural basis of His World Order."
Accompanying this message, both in time and in intention, came the text of the Guardian's general letter dated March 11, 1936, printed shortly after the Convention as the booklet entitled
"The Unfoldment of World Civilization."Reverently and gratefully can we draw nearer the universal vision of human destiny as that vision today expresses itself through the Guardianship, realizing more fully how the summons to the believers is an essential aspect of the current world movement, and the current world move1 1 Gleanings from the Writings of Bahá'u'lláh, p. 161.
2 The Qur'an.ment itself reflects, in all its phases and degrees, the Will manifested through Bahá'u'lláh.
With the mighty task, therefore, are given us the tools of understanding and the irresistible force of faith by which alone the task can be performed.
Where else, in this day of bewilderment, can the people find such a vivid and coin-pelling picture of true civilization as that passage on pages 43 and 44 of "The Unfoldment," which begins: ttThe unity of the human race, as envisaged by Bahá'u'lláh, implies the establishment of a world commonwealth in which all nations, rkes, creeds and classes are closely and permanently united ."? Where else is the statesman to turn for policy, the religionist for light to reveal the victory of religion amid the collapse of human creed? Here, as in all the Guardian's letters since the one entitled "The World Order of Bahá'u'lláh," we have given us the larger implications of membership in the Báb Faith, those implications which constitute a teaching that applies to the greatest ones of earth as to the most humble and lowly. Before we can be teachers qualified to assist in establishing the ccstructural basis" of
Bahá'u'lláh's World Orderin all the American Republics, we must be devoted students, ever in immediate and intimate touch with Shoghi Effendi's evolving mind and aim.
At a time like this, when the American Bahá'í community gathers together through its representatives for consultation on the most important matters of the Cause, it is good for us to compare not oniy how far we all as individuals fall short of our God-given possibilities, but also to what degree our local Bahá'í community reflects the spirit of the new World Commonwealth and conveys that spirit to the general public in our city. Do those who learn about the Cause from us become conscious that the Baha'is, even though perhaps few in number and weak in resources, stand wholly apart from the forces of disintegration that confuse and confound Empires, creeds and social systems?
Have we become evidences that the cnuclcus and pattern" of a new cycle has been created in the hearts and minds of Bahá'ís Humble consideration of such crucial questions may well lie at the heart of our consultation during these days of the annual meeting, not to produce vain regret or personal discontent, but to clear the path for greater courage, more magnanimity and a purer faith.
The world power and spiritual authority of the Cause cannot be publicly demonstrated until we ourselves have attained the right inner attitudes corresponding to the real nature and purpose of the Revelation. Let us attain the full conviction that we are citizens of the only world commonwealth in existence, even though in the world of material affairs our affairs seem weak, our activities relatively insignificant, our aims impossible of realization. It is that right inner attitude, humble as to self but challenging as to truth, in which the creative and upbuilding process described by the Guardian as the antithesis to the forces of disintegration can move steadily forward to its eventual triumph.
This past year has for the first time extended directly the collective responsibility of the American Bahá'ís into regions outside the United States and Canada. Mexico, Central
America, the Caribbeanarea and South America have become provinces to incorporate as soon as possible into the international Bahá'í community � a teaching field to be developed with all available energy. The detailed review of the remarkable work undertaken in that tremendous new territory pertains to the function of the Inter-America Committee. These activities are emphasized here because they mark a beginning of our response to the whole mission laid upon America in the Divine Plan. Surely, the hour for a deeper and riper maturity on the part of American believers has come!
Important Eventselected last year was to hold consultation with those members of the National and Regional Teaching Committees present at the Convention, and some experienced teachers.
That consultation was most helpful in crystallizing the thoughts and views and achieving a comprehensive Teaching Plan. As reported later, the Plan included: the publication of the Tablets of the Divine Plan in booklet form under the title
Page 115of "America's Spiritual Mission"; the appointment of a larger number of Regional Teaching Committees, with added power and responsibility for action; the addition of a special Teaching Fund in the amount of $30,000 to the annual Budget; the appointment of a new Inter-America Teaching Committee; the adoption of a schedule of meetings of the National Spiritual Assembly which provided for more regional consultation and also for public meetings; and the preparation of a Bahá'í map of North America.
Four new Spiritual Assemblieswere established on April 21, 1936: Rockford, Illinois; Springfield, Massachusetts; Dayton, Ohio, and Glendale, California, bringing the number of organized communities to seventy-two. During the year, the Assembly of Topeka, Kansas, found it advisable to dissolve in order to give the declared believers opportunity for more thorough study and preparation.
A file of 529 Tablets of 'Abdu'l-Bahá, alphabetically arranged and ready for publication, has been turned over by the Committee on Editing Tablets after several years of arduous and devoted labor. The profound hope is expressed that these Tablets may soon be made available as Volume Four of Tablets revealed by 'Abdu'l-Bahá.
As has been reported through BANAl NEWS, a beautifully engrossed copy of Bahá'u'lláh's Tablet to the American Repub-lies, and of two Prayers revealed by 'Abdu'l-Bahá, were conveyed to President Roosevelt under most unusual circumstances.
Miss Mhrtha L. Root'svisit to America was announced by a cablegram received from Shoghi Effendi on
July 27. Although Miss Roothas been physically unable to carry out the extensive plans by which many communities would have received her during her journey across the country, nevertheless this very lamentable physical disability has touched the hearts more deeply with realiza-. don of those heroic qualities by which shc was enabled to traverse the continents and meet and confirm so many influential leaders for many years. At present Miss Root intends to depart for China and Japan in a few weeks.
She will go with the loving prayers and grateful admiration of all her coworkers in this country.
In her career we may witness one believer's whole-souled response to the Master's Divine Plan, a pioneer in whose footsteps the collective community must now endeavor to follow.
This Bahá'í year has been blessed with a number of most substantial gifts to the Cause: the Bahá'í Hall at Geyserville, completed before the opening of the 1936 Summer School, now being followed by the construction of a beautiful dormitory; the Bahá'í Hall now under construction at Green Acre; the entire cost of publishing "The Bahá'í World," Volume VT; and most helpful special cash donations to the National Fund. The gift of a large house and considerable land to Green Acre, property adjoining Green Acre, was made during the present year, although the legal transFer will be effected after this Convention.
A matter of distinct interest was the derogatory reference made to the Cause in the Atlantic Monthly last summer, in an article written by the editor of that magazine which has for several generations been regarded highly as an instrument of American cui � ture. Correspondence was immediately undertaken by a representative of the National Spiritual Assembly, and literature was made available in order to remove this unfortunate ignorance on the part of so responsible a man. While there has been no public retraction, we may feel assured that the episode is not likely to be repeated. We believers, of course, long for that day when, as 'Abdu'l-Bahá declared in 1912, the
Cause of Bahá'u'lláhwill be violently assaulted by numerous enemies, for, as the Master added, all such attacks redound to the advantage of the
Faith.ttBah6u'llAh and the New Era," by the late John F. Esslemont, has long served as the most useful introductory work to place in the hands of interested inquirers.
A number of corrections were brought to Shoghi Effendi's attention this year, and the Guardian advised that the book be revised beforc republication, and an Index prepared. The new edition incorporates the point of view explained to us by the Guardian's ccwworId Order" letters, substitutes new translations for the author's excerpts from Baha Sacred Writings whenever possible, and provides a few corrections of fact. This
Page 116important work is now more useful than ever as a summary of Bahá'í history and teachings for the public and the Bahá'í student himself.
A number of local Assemblies have either completed their legal incorporation or have sent the necessary documents to the National Spiritual Assembly for approval.
These Assemblies are: San Francisco, Milwaukee, Detroit, Cleveland, Kenosha and Los Angeles. This is an important action, and a necessary one for each Bahá'í community after attaining a certain growth and stability.
The Guardian has approved the publication of his successive "World Order" letters in book form, under the title of "The
World Order of Bahá'u'lláh."The manuscript has been turned over to the Publishing Committee, and the volume will be available in a few months. The general communications received from Shoghi Effendi are, therefore, to be available hereafter in two forms: the book ttBahá'í Administration," containing the letters establishing the local and National Assemblies and the Convention, and dealing with the internal relationships of the Bahá'í community; and "The World Order of Bahá'u'lláh," presenting the international institutions and explaining the relations of the Faith to the non-Bahá'í world.
Public meetings have been held by the National Spiritual Assembly this year in Temple Foundation Hall, San Francisco,
Nashville and New York.The accompanying consui-tation and contact with believers in various sections of the country has been an invaluable experience, and the effort to assist in teaching has symbolized the vital importance of teaching more vigorously at this time.
The use of radio in teaching has greatly increased.
It is surely impressive to note that the Spiritual Assembly of Lima was recently requested to carry out a five-day program of devotional character for the inauguration of a new station in that city. The result of the six daily talks arranged by the five Assemblies of the New York metropolitan district, as a preparation for the public meeting of the National Assembly, was very encouraging.
Latent spiritual capacity not accessible through meetings for printed literature was aroused by this larger public medium, an indication of the greater things that will be accomplished in future years.
Indeed, as we realize that Bahá'í teaching is a universal function, not limited to a professional clergy or to church services � that Bahá'í teaching includes all the functions of education as well as of religion in the former meaning of that word � it is impossible for us to overestimate the potential resources that will be employed as the American Bahá'í community consolidates its powers and gathers new strength and capacity. All the arts, all the sciences, all the institutions of human association are alike doors of opportunity and mediums of expression for the spirit of Bahá'u'lláh.
The Cause in Americahas already laid so firm a foundation that the confirmation of only a relatively few persons of outstanding capacity can double and redouble our existing public influence.
A newspaper editor or two, a scientist, a dramatist, a novelist, some great execuflves, some souis with humanitarian vision, a few persons with financial resources � such a group, not large in number but varied in talent and influence, could rapidly infuse our teaching with tremendous power; for the sacrifice and devotion of the believers for two generations have created the instruments which such souls could galvanize with new life. No doubt, that blessing will come to us when we have done our full part in service to the Faith.
Meanwhile, the mysterious moving of the spirit is exemplified in such significant achievements outside the community as the use of the House of Worship as front-cover illustration by the Bell Telephone Company of Illinois and the United States Steel
Corporation.Over a long period of years, the question of a book of Bahá'í Prayers has received careful attention. Committees and individual believers have contributed devotedly to the task, but short of a collection of prayers selected and translated by the Guardian himself, no compilation could satisfy the need. Despite the many other duties and obligations discharged by Shoghi Effendi, he has this year signified that he has made translations of prayers, and part of the manuscript has already been received.
The title is to be ccPrayers and Meditations by Bahá'u'lláh,"
Page 117as we were informed in a letter dated March 2, 1937. The part already received Consists of 182 typewritten pages; the complete voL urne will therefore represent a considerable body of text.
Indeed, the work may parallel the ccGleanings From the Writings of Bahá'u'lláh" with which we were so blessed in 1935.
The Guardian has likewise sent his own translation of the three obligatory daily prayers, and these are now being printed in a booklet of convenient size. Shoghi Effendi's explanation concerning the daily prayers will appear in the next issue of
BAHA NEWS.These translations carry us into the heart of the Bahá'í life, offering us individually the supreme privilege of drinking from the wellspring of all healing, all purity and all energy of inner renewal. The full rhythm of Bahá'í life is becoming manifest, in the Nineteen Day Feasts, the Anniversaries, the month of Fasting, and the daily prayers.
It is a rhythm not supported by our social environment but in conflict with it, revealing a harmony of mind, soui and spirit, and a new type of community relationship, which requires the constant effort of faith and zeal to be maintained.
The effort is the source of power and blessing in the Cause.
For some years, local Assemblies have arranged public displays of a Temple model, sometimes with a collection of Bahá'í books and pictures.
Recently the NationalAssembly has taken steps to provide nine Tern-pie models, to be made from a carefully scaled and hand-carved original, and after sending one of these models to Haifa, and retaining one or two more for special display in national teaching activities, the remainder can be purchased or rented by local Assemblies for their own use. The Temple Trustees will approve any other model which seems accurate and acceptable, and thus it should soon be possible to obtain the use of models in different size and of varying cost.
Two of the American believers have made arrangements for the publication of books through non-Bahá'í firms which have distinct interest and importance for the Cause. ccPortals of Freedom," by Howard Colby Ives has already been issued, and "The Gospel of Mary Magdalene," a novel by Juliet Thomp son, will appear in a few months. Mr. Ives has drawn vivid pictures of 'Abdu'l-Bahá in His association with the author and others during
1912, while Miss Thompsonhas infused the dramatic movement of the early days of Christianity with the spirit of the Master's references to those days.
If we would follow the important episodes of this year in adequate detail, we must turn to the reports successively published in BAHÁ'Í NEWS from the Teaching, Publicity and other Committees, and to the annual Committee reports issued in April, with others ready for similar publication after the Convention. In all the seventy-one Bahá'í communities, in the smaller groups, and in the valiant work of traveling teachers and pioneer souls, the work of the Faith is being performed with a new measure of intensity, power and effectiveness.
With in � credible swiftness we are all being drawn into contact with the fundamental problems of a disordered world.
Here the Bahá'ís are upholding the light of interracial amity, there they withstand attack from religionists who still think that the liberal attitude is merely a kind of permission for spiritual separateness to continue, without guidance, without control by the Father of all mankind. As we encounter any universal issue, even if in the form of what might appear to be a trivial local or personal matter, let us not disregard the fact that these small matters come to prepare us to deal correctly with the same issue on the largest possible scale later on. Indeed, the personal contacts of believers in any local community actually involve most of the fundamental problems of the Cause in its relation to the world. Until these contacts are truly universal, we are not prepared to carry out the real mission of the Faith.
The activities of Baha youth have continued their rapid development.
The organization of a public Symposium held in such a large number of cities both here and abroad, and the publication of the youth quarterly, are notable achievements.
They moreover provide instruments for attracting and confirming non-BaLI youth, and thus constitute a unique aspect of our teaching work.
It was, in fact, from an officer of the National Youth Committee that the National Assembly received the suggestion concerning the observance of the Twenty-Fifth Anniversary of 'Abdu'l-Bahá'í American visit, a suggestion which, as reported to local Assemblies in the form of definite plans involving public meetings and special publicity, has aroused a most beautiful enthusiasm in all parts of America.
Communications from theSince the cablegram sent by the Guardian to the last Convention, already mentioned, the following communications have been received during the current Baha year.
On April 10, 1936, the Guardian wrote that he was sending a silk cloth embroidered with the Greatest Name, executed by Bahá'í Zoroastrian ladies of Bombay. It is to be shown to the friends at this Convention.
On May 7, this cablegram was received:determination. High responsibility rests upon its members.
Tremendous effort required. Praying unprecedented success.
On April 19, the Guardianconveyed the request of the National Spiritual Assembly of the Baha of Australia and New
Zealand that Americanbelievers contribute articles to The Herald of the South.
Replying to a cablegram asking for advice on whether the reprint of the Tablets of the Divine Plan should contain any supplementary material, such as oral statements which were published in the original edition, the Guardian on May 19 cabled: CCH �1 approve publication pamphlet. Advise publish as preamble appropriate passages from Gleanings and 'Abdu'l-Bahá'í Will regarding importance teaching.
Pamphlet's title left (to) Assembly's discretion.Convention plea addressed to American believers cannot achieve its purpose unless dauntless pioneers arise and, forsaking homeland, permanently reside (in) countries where light of Faith (has) not yet penetrated. Cabling three hundred pounds as nucicus (of) special fund to be established (for) furtherance (of) this exalted, highly meritorious purpose.
From a letter dated May 30, 1936, the following passages are quoted: ctThe Guardian hopes that as new centers are established in Central and South America, the
Messageof Bahá'u'lláh to the Presidents of the American Republics may be transmitted to them directly by believers already residing in their respective countries."
"The Guardian does not advise your Assembly to seii the Maiden property, as the Master has definitely stated in the Tablet which you have quoted, to ttake care of that house, because the light of the 'ove of God was lighted in it.' By renting the house, the N. S. A. can for the present avoid the expenses entailed by its repairs and upkeep."
"The set of administrative principles Bahá'í communities already possess, together with the text of ByLaws, are sufficiently elaborate, at the present stage of the evolution of the Cause, and should not be overdeveloped by a mass of specific statements related to secondary and exceptional cases."
c(Regarding persons whose condition (i.e., mental condition) has not been defined by the civil authorities after medical diagnosis, the Assembly on the spot must investigate every case that arises and, after consultation with experts, deliver its verdict. Such a verdict, however, should, in important cases, be preceded by consultation with the N. S. A. No doubt, the power of prayer is very great, yet consultation with experts is enjoined by Bahá'u'lláh. Should these experts believe that an abnormal case exists, the withholding of voting rights is justified." And this postscript, in the Guardian's hand: � C~] fervently hope and pray that the year into which we have just entered may be signalized by fresh conquests and unprecedented triumphs in the teaching field within the United States and beyond its confines. A systematic, carefully conceived, and well-established plan should be devised, vigorously pursued and continuously extended. Initiated by the national representatives of the American believers, the vanguard and standard-bearers of the yaliant army of Bahá'u'lláh, this plan should receive the wholehearted, the sustained and ever-increasing support, both moral and financial, of the entire body of His followers in that continent. Its supreme immediate objective should be the permanent establishment of at least one center in every State of the American Republic and in every Republic of the American continent not yet enlisted under
Page 119Its ramifications should gradually be extended to the European continent, and its scope should be made to include those countries, such as the Baltic States, Poland, Greece, Spain and Portugal, where no avowed believer has established definite residence.
The field is immense, the task gigantic, the privilege immeasurably precious.
Time is short, and the obligation sacred, paramount and urgent. The American community must muster all its force, concentrate its resources, summon to its aid all the faith, the determination and energies of which it is capable, and set out, single-minded and undaunted, to attain still greater heights in its mighty exertions for the Cause of Bahá'u'lláh."
Here, in these words, lie the essence of all plans and policies for the American believers for years to come! Secondary matters must surely be considered only in the light of their contribution to the supreme goal, and not permitted to supersede the primary motive and the primary task.
In a letter dated July 5, Shoghi Effendi gave approval to a recommendation received from a local Assembly and reported to the Guardian by the National Assembly concerning the preparation of an exhibit of Bahá'í books, pictures and other material which, once assembled, can be traveled from city to city and used by the various local Assemblies.
On July 27, this cablegram announced the coming of Miss Root: ttBeloved indefatigable Martha sailing New York (on board the) Bergens fiord.
Feel certain (the) believers will accord befitting welcome (to this) well beloved star servant of Bahá'u'lláh."
Three days later the following cablegram gave additional emphasis to the teaching work: � "Entreat American believers ponder afresh urgency rededicate themselves task complete fulfillment
Divine Plan. NationalAssembly's energetic leadership, careful planning ineffectual unless supplemented by vigorous action by every believer, however humble, however inexperienced. Time is short. Sands (of) chaotic, despairing civilization steadily running out.
Founded on unity, understanding so splendidly achieved, functioning within framework (of) administrative Order (so) laboriously erected, inspired (by the) vision (of the) Temple edifice (so) nobly reared, galvanized into action (by the) realization (of the) rapidly-deteriorating world situation, (the) American Bahá'í community should rise as never before (to the) height (of the) opportunity now confronting it. Audacity, resolution (and) self-abncgation imperatively demanded.
Impatiently and prayerfully waiting."Such a message is an emphatic and final reminder that in this teaching effort we may not delay so long and proceed so siowly as during the years of the Plan of Unified Action for completing the structure of the House of Worship.
Concerning the teaching plan reported to the friends in the June issue of
BAHA NEWS, on July 28the Guardian, through his secretary, wrote: ccTbe Guardian has read with keenest interest the new statement adopted by the N. S. A. concerning teaching, and wishes me to assure you of his most genuine appreciation of the steps that your Assembly is taking for the expansion of the teaching work throughout America. He is praying for your success from the bottom of his heart."
That same letter explained the principle to be observed in the preservation of
Bahá'í relics: "Regardingthe preservation of relics associated with 'Abdu'l-Bahá, the general principle should be that any object used by Him in person should be preserved for posterity, whether in the local or the national Archives.
It is the duty and responsibility of the Bahá'í Assemblies to ascertain carefully whether such objects are genuine or not, and to exercise the utmost care and discretion in the matter."
It also conveyed this advice in connection with the holding of public meetings at Nashville: "The holding of public meetings in that city should be avoided oniy in case it would lead to grave and very serious results. Slight local criticisms and unpopularity should not act as a deterrent.
The issue (i. e., of race prejudice) should be met squarely and courageously, and an effort should be made to attract at first the most cultured element among the colored, and through them establish contact with the whites and the
Page 120masses. Such individuals and groups, whether white or colored, who are relatively free from racial prejudice, should be approached, separately if necessary, and an endeavor should be made to bring them together eventually, not only on formal occasions and for specific purposes, but in intimate social gatherings, in private homes as well as in formally recognized Bahá'í centers.
ccThe summer schools provide a splendid setting and environment to which the best element among the colored race should be specially attracted. Through such association prejudice can be gradually eradicated, and 'Abdu'l-Bahá'í ardent wish fully realized."
Then this statement in the Guardian's hand: tcj am eagerly awaiting the news of the progress of the activities initiated to promote the teaching work within, and beyond the confines of the American continent. The American believers, if they wish to carry out, in the spirit and the letter, the parting wishes of their beloved Master, must intensify their teaching work a thousandfold and extend its ramifications beyond the confines of their native land and as far as the most distant outposts of their far-flung Faith.
The Tablets of the. Divine Plan invest your Assembly with unique and grave responsibilities, and confer upon it privileges which your sister Assemblies might well envy and admire.
The present opportunity is unutterably precious. It may not recur again. Undaunted by the perils and the uncertainties of the present hour, the American believers must press on and prosecute in its entirety the task which now confronts them.
I pray for their success from the depths of my heart."
The importance of Bahá'í Archives was again stressed in a letter dated September 25, 1936: "The importance of the institution of Bahá'í Archives is not due only to the many teaching facilities it procures, but is essentially to be found in the vast amount of historical data and information it offers both to the presentday administration of the Cause, and to the Bahá'í historians of the future."
On October 29 this cablegram was received: "Overjoyed unspeakably grateful American believers' signal response my reiterated appeals.
Inaugurated campaign fraught (with) consequences involving immediate destinies (of the) American corn-munity.
munity. Shadows encircling sore-tried human society noticeably deepening.
World crisis (is) inexoraHy moving towards climax, challenging (the) torchbearers (of) Bahá'í civilization (to) scale loftier heights (of) individual heroism, (to) scatter more widely throughout (the) length (and) breadth (of the) American continents, (to) participate more strenuously (in) concerted effort organized by National, Regional (and) local agencies dedicated (to the) prosecution (of) noble enterprise, (to) pour forth more abundantly (their) resources in support (of the) Fund created for its furtherance, (and) resolve more determinedly (to) conquer whatever obstacles might retard its ultimate fruition. (The) Dawn-Breakers (in) previous age have on IrAnian soil signalized by their acts (the) birth (of the) Faith (of) Bahá'u'lláh.
Might not American believers, their spiritual descendants, prove themselves in turn capable (of) ushering in on world scale the civilization of which that Faith is (the) direct source and sole begetter."
The power which pours forth through the Guardian's successive messages seems overwhelming. Within the space of a few months, his messages have traversed an area of significance which in the past would have reached through thousands of years. The intensity, the swiftness of these passing moments have no parallel in the recorded history of mankind.
On November 2, the Guardianadvised the National Spiritual Assembly to extend to Miss Lidja Zamenhof a hearty welcome in connection with her plan to visit America, and to take full advantage of this splendid opportunity for extending the scope of the teaching work.
On November 5 the Assemblywas informed that the Kurdish translation of "Bahá'u'lláh and the New Era" had been confiscated by the authorities in 'Iraq, and requested to exert influence in order to have them returned and their circulation permuted.
The Guardian's letter of November 14 approved the extension of the Committee on Braille Transcriptions to include members in other countries. This letter explained the Guardian's contribution to the Teaching
Page 121Fund as follows: "He feels that this is a matter to be left entirely to the discretion of the N. S. A. He believes that the continuous expenditure of a considerable sum to provide for traveling expenses of teachers who are in need constitutes in these days the chief obligation of the National Fund. An effort should be made to facilitate, as much as possible, the extension of the teaching work by helping those who are financially unable, to reach their destination and once there to encourage them to settle and earn the means of their livelihood."
Answering a question as to the form in which the successive "'World Order" letters should appear when published as a book, this letter stated: "He prefers that you retain the separate titles of these letters, the full text of which should be published in the order in which they have been written. As to the sub-captions, he leaves this matter to the discretion of your Assembly." Then followed details concerning the changes to be made in the revised edition of the Esslernont book.
The letter concluded with these words, in the Guardian's hand: "I cannot allow this communication to be sent without adding a few words in person and stress afresh the significance of the undertaking in which the entire Bahá'í community has embarked. The promulgation of the Divine Plan, unveiled by our departed Master in the darkest days of one of the severest ordeals which humanity has ever experienced, is the key which Providence has placed in the hands of the American believers whereby to unlock the doors leading them to fulfill their unimaginably glorious destiny. As the proclamation of the Message reverberates throughout the land, as its resistless march gathers momen-turn, as the field of its operation widens, and the numbers of its upholders and champions multiply, its potentialities will correspondingly unfold, exerting a most beneficent influence, not only on every community throughout the Bahá'í World, but on the immediate fortunes of a travailing society.
The repercussions of this campaign are already apparent in Europe, India, Egypt, 'Jr6q and even among the sorely-tried communities in tr6n and Russia. The raith of God is gaining in stature, effectiveness and power. Not until, however, the great enterprise which you are now conducting runs its full course and attains its final objective, at its appointed time, can its world-encompassing benefits be fully apprehended or revealed. The perseverance of the American believers will, no doubt, ensure the ultimate realization of these benefits."
In a letter dated November 18, the Assembly was requested to give Shoghi Effendi a power of attorney in connection with a house and land transferred to the Palestine Branch of the
American National Assemblyby Siyyid ~usayn el-Ijusayn, a believer of Haifa, a property situated between the Báb's Shrine and the tomb of the Greatest Holy Leaf.
The title deed was sent the next day, together with another title deed for two pieces of land donated by the wife of the late 'Abb~s-Qu1i, former custodian of the Shrines on Mt. Carmel. The Guardian stated that the total area of the property owned by the Palestine Branch was now approximately 58,800 square pics, every 1,600 square pics equaling 919 square metres.
The letter dated March 2, 1937, referred to the Guardian's translation of the three daily obligatory prayers, which were enclosed, and stated that the first installment of his translation of prayers and meditations of Bahá'u'lláh would soon be sent. The names of a Bahá'í family who have settled permanently in Buenos Aires, moving there from Aleppo, Syria, were also given, that the American believers may extend cooperation in their teaching work.
The Guardian's iove for the faithful believers was ardently expressed in two cablegrams received in recent weeks. On March 4 this message was received: "Assure dear Lunt ardent prayers, profound attachment.
Extend every possible assistance." This came in reply to the Assembly's cablegram reporting the news of his serious illness and the hospital treatment that had been arranged.
On April 14 came this message: "Distressed sudden passing dearly beloved Dr. Bagd~di.
Loss inflicted (upon) national interests (of) Faith irreparable.
His exemplary faith, audacity, unquestioning loyalty (and) inde � fatigable exertions (are) unforgettable. Advise Bahá'í communities (of) Chicago (and) surrounding regions hold befitting gathering (in) Temple for which he so valiantly (and)
Page 122devotedly labored. Ardently praying for him and bereaved family."
Plans and PoliciesThe formation of teaching agencies embodying regional, national and inter-Ameri-can activities, as outlined in BAEIA'i NEWS for June, 1936, was not a plan but merely a tool or instrument intended to establish f a-cilities for increased individual action and more efficient collective efforts. Aside from its usefulness such projects are but passive blueprints.
'What is always needed are the builders who can turn the blueprint into an actual edifice. That this preliminary method of uniting the American Bahá'í community for its international teaching task has acquired dynamic life and vigor seems evident from the Guardian's expression of happiness already mentioned. The detailed facts will be presented to the delegates and friends by representatives of the Teaching Committee at a later session.
To summarize the rulings and statements made by the National Assembly this year, the following subjects are cited: � 1. The Assembly feels that it is not able to pass upon the merits of charts and similar material which contain elements of fact not subject to confirmation in the Bahá'í Writings.
2. A furin has been provided for use when new Spiritual Assemblies are established by joint declaration of exactly nine believers.
3. A form of bequest has been reported in BAHÁ'Í NEWS for use by believers desiring to provide for the Cause in their will.
4. The cooperation to be extended to Bahá'í authors was reported in BAHÁ'Í NEWS last fall.
5. The Historical RecordCards will not be made a permanent and continuous form of information. The supply of cards has been exhausted, and those which have been received constitute a most interesting source of information concerning the membership of the American Bahá'í community at the present stage of its existence.
6. An improved form of monthly Financial Report, in which the status of the total annual budget is carried forward from month to month, has been adopted and supplied plied to the local Assemblies through the new monthly bulletin.
7. It has been felt desirable to reprint in BAHÁ'Í NEWS those passages from Shoghi Etfendi's general letters which set forth the fundamental teachings.
8. After consultation with the Teaching Committee, a number of steps were taken in order to clarify certain questions, as follows: � A. Teachers visiting new areas should have a proper letter of credentials.
B. Such teachers should be provided with a list of questions to fill out and return to the National Teaching Committee, that valuable information may be secured and made available to other teachers visiting the same area.
C. The placing of books in Public Libraries by traveling teachers in a new area is an expense coming under the Teaching budget. The budget of the Library Committee is for use in placing books through the local Assemblies.
D. Budgets of cash and also of free literature have been given the National and Regional Teaching Committees. Such funds are not intended to finance teaching activities of local Assemblies.
E. As reported in BAHÁ'Í NEWS, a distjnc-tion has been made between public and nonpublic teaching activities. In areas outside the jurisdiction of local Assemblies, teachers holding public meetings are to have recognition and approval from the
National or RegionalF. Local Assemblies and individual teachers, when announcing the Cause in public programs, should make use of the terms used by 'Abdu'l-Bahá or the Guardian as the description or title of the Faith.
G. Requests for funds to meet traveling and other teaching expenses are to come to the National Assembly in the form of recommendations by the
National or RegionalTeaching Committee and not directly from Individual teachers.
9. On receiving a question concerning the propriety of using parts of a prayer and not the complete prayer in compilations, it was
Page 123recorded that excerpts can be taken from prayers provided that the meaning is not changed, the fact that it is oniy an excerpt is made clear, and the reference to the source is given in each case.
This applies particularly to10. The matter of the residential qualification of believers has been interpreted, to remove the ambiguous situation existing where believers reside in one established community but hold their voting right in another, adjoining city.
11. The publishing of Bahá'í compilations through nonBahá'í firms has been clarified ani reported through BAHAI
NEWS.wish to approve all models of the Temple before they are sold or publicly displayed, and to have the sale arranged through the Trustees.
As this secondary material on administrative matters is not readily available, scattered as it is through different issues of BAHÁ'Í NEWS, and in the Minutes of the National Spiritual Assembly, a compilation has been made and published under the title of "Bahá'í Procedure," which codifies the statements and rulings as well as procedures adopted over a period of years.
With this material has been incorporated passages from the Guardian's letters setting forth the fundamental principles of Bahá'í administration and his explanation of the Bahá'í attitude on important current issues. The publication is in the form of loose leaf sheets, perforated to place in any ring binder of standard letterhead size.
A vast amount of detail would be spared to the meetings of the National Assembly, and doubtless also to local Assemblies, if the believers will acquaint themselves with this secondary administrative material. An enlightened public opinion within the Bahá'í community is our best safeguard against improper action or unsound attitude, and no amount of centralized authority can be a substitute for a community which has become thoroughly informed.
We may well bear in mind also the Guardian's view, already reported, that care should be taken not to develop the secondary material at the expense of the primary aim of the Faith. Our ideal should be to arrive at conscious knowledge and right attitude on how matters should be arranged within the Bahá'í community, for the basis of the community is conscience and not external law.
American Teachers AbroadFrom time to time, as letters and reports are received, the friends arc made acquainted with the activities of our coworkers who live or travel in other lands.
Indeed, these activities have become so important and far � reaching that it has been felt advisable to include this subject in the Convention agenda. During the current Baha year, the American believers abroad have been: Martha L. Root, Agnes Alexander,
Clara and Adelaide Sharp;and Helen Bishop, Mark Tobey, Lorol Schopilocher, Cit Orlova, Siegfried Schopilocher,
Frances Stewart, ElizabethPilkington, Leonora Holsapple, Louis and Louise Gregory,
NellieS. French, Edward and Loulie Mathews, Amelia B. Collins, Lena Gutbarlet, Mrs. Jeanne Bolles, Isabel Dodge, and Beatrice Irwin. Of such believers Bahá'u'lláh has said: "They that have forsaken their country for the purpose of teaching Our Cause � these shall the Faithful Spirit strengthen through its power." We admire and appreciate their services. We long for greater capacity to promote their plans.
In MemoriarnYear by year the true American Bahá'í pioneers � those who founded the Faith on this continent � are removed from our ranks and raised to the higher station of service in the Kingdom unseen. The passing of such workers as Paul K.
Dealey, Mary Hanford Fordand Dr. Zia Bagd6xli within the past few months brings us a sense of personal loss and reminds us that those who remain bear a greater responsibility in attempting to confirm their like and restore their qualities of faith to the workers on earth.
Our prayers accompany these spirits who have fulfilled their mission in the body and now go to their reward.
Bahá'í TrusteeshipsAs the believers know, the large Bahá'í properties like the Temple, Green
Acre and Bosch SummerSchool are held under separate deeds by trustees composed of members of
Page 124the National Spiritual Assembly. This year, for the first time, a general survey has been made of the five Bahá'í Trusteeships, and this survey is to be presented as a report to the Convention. The report is a matter of distinct interest and importance, because the work of these Trusteeships has come to constitute a large part of the responsibility of the National Assembly, and a considerable asset not merely as Bahá'í property but as instruments of teaching. It is as believers learn how to combine true efficiency in practical affairs with their spiritual activities that we attain the balance of character, action and devotion distinguishing the religious life of this new age.
The Guardian's MarriageWe come now to that event which has brought such depth of joy to all Bahá'ís throughout the world and forms the great climax of this Bahá'í year � the Guardian's marriage.
On March 27 this cablegram was received: (cAnnounce Assemblies celebration marriage beloved
Guardian. InestimableThe following acknowledgments were cabled immediately by the National Assembly.
To Ziaiyyih Khinum: "Assemblieswill rejoice your heart-stirring announcement. Beseech divine blessings."
To Shoghi Effendi: "Joyouslyacclaim historic event so auspiciously uniting in eternal bond the destiny of East and West."
On March 30, this message came from the Guardian: CCDeeply moved your message.
Institution (of) Guardianship, head cornerstone (of the) Administrative Order (of the) Cause (of) Bahá'u'lláh, already ennobled through its organic connection with (the) Twin Founders (of the) Bahá'í Faith, is now further reinforced through direct association with 'West and particularly with (the) American believers, whose spiritual destiny is to usher in (the)
World Order (of) Bahá'u'lláh.For my part (I) desire (to) congratulate community (of) Amen can believers on acquisition (of) tie vitally binding them to so weighty an organ of their Faith."
On April 3, the NationalSpiritual Assembly sent this further message on behalf of all American Baha'is: CCHt overflowing with gratitude, we arc sending $1349, being $19 each from seventy-one American Assemblies for immediately strengthening new tie binding American Bahá'ís to institution of Guardianship. We trust this modest contribution will be accepted as token (of) ever-increasing devotion and unity (of) American believers in service to World Order (of) Bahá'u'lláh."
On April 5 was received the Guardian's response: ctAccept Deeply touched (by) American believers' spontaneous expression of ever-increasing devotion to crowning institution (of) World Order (of)
Bahá'u'lláh. Noblestcontribution individual believers can make at this juncture to consecrate newly acquired tie is to promote with added fervor unique plan conceived for them by 'Abdu'l-Bahá'í Any comment would be unbecoming, for this historic event will forever be enshrined for Bahá'ís in the Guardian's own words.
In conclusion, one of the prayers newly translated by Shoghi Effendi is offered up in appeal that the Holy Spirit may penetrate the soul of every Bahá'í and confirm our steadfast unity on the field of action.
Glorified art Thou, 0 Lord our God! We beseechMost Great Name, Who bath been sorely afflicted by such of Thy creatures as have repudiated Thy truth, and Who hath beat hemmed in by sorrows which no tongue can describe, to grant that we may remember Thee and celebrate Thy praise, in these days when. all have turned away from Thy beauty, have disputed with Thee, and turned away disdainfully from Him Who is the Revealer of Thy Cause. None is there, 0 our Lord, to help Thee except Thine own Self, and no power to succor Thee save Thine own power.
!rwe entreat Thee to enable us to cleave steadfastly to Thy love and Thy rem em-brance. This is, verily, within our rower, and Thou art the One that knoweth all that is in us. Thou, in truth, art knowing, apprised of all. Deprive us not, 0 our Lord, of
Page 125the splendors of the light of Thy face, whose brightness hath illuminated the whole earth. No God is there beside Thee, the Most Powerful, the All-Glorious, the Ever-Forgiving."
Yours faithfully,Baha'is, establishes a considerable extension of the principle of consultation as applied to our national Baha affairs. By the increase in the number of delegates, the Baha community has utmost representation in the annual meeting. The Convention can, therefore, fully and faithfully reflect the spirit and action of the body of the believers and, as the Guardian stated, constitute a firm foundation for the organic Bahá'í institution it is called upon to elect.
It is for lack of this principle of consultation, whose roots draw sustenance from Divinely revealed truth, that the civilizations and cultures of the non-Bah?i
world have during this past year suffered further disintegration. Mass feelings and needs, divorced from the spirit of oneness, seek in violence under misguided leadership a solution of problems which but augments their diflicul-ties and destroys their basis. There is not one active Bahá'í teacher who will not testify to the fact that individual souTh are more receptive to the
Message of Bahá'u'lláhthan ever before, driven from their former allegiances by the realization that societies, whether large or small, which are imbued with suspicion or prejudice, hatred or fear, offer no refuge to the conscious human being in this age. Far more than any eloquence, the deeply-laid, providentially protected unity of the Bahá'í body itself stands as the visible proof that religion has been renewed by God's will.
The most dramatic, the most moving evidence of the degree to which the world has turned away from the Path of Truth can be found in the Bahá'í history of this current year.
We believers of the West have long admired the heroism and steadfastness of our fellow-Bahá'ís in the Orient, whom succes sive waves of persecution both ecclesiastical and secular have failed to disturb in their sublime faith. For ourselves, however, we have assumed that such conditions could never arise, relying upon a greater prevalence of public enlightenment or tolerance and upon the historical tradition of the separation of church and state. When, therefore, word came that the sacred Faith of Bahá'u'lláh had been denounced and its institutions and meetings forbidden in the very heart of Europe, we could not but realize the instability and impermanence of all things dependent upon human will and aim, and the need for a great deepening of faith in our own inner lives and a reconsecration to the unity of our spiritual community. The increase in the number of delegates thus may be appreciated as no mere arithmetical change, but a strengthening of the very foundations of the administrative order in America.
This reference to the Guardian's protective action during the current year brings us to another subject vitally connected with the mainsprings of our faith � his translation of !(prayers and Meditations by Bahá'u'lláh." Here, indeed, in the devotional realm � in the outpouring of the Holy Spirit � exists that Divine Elixir which can alone transmute the base metal of human nature into pure gold. This bounty has been given us at the crucial hour of need.
Only as we enter into the new heaven of His Spirit can we live and strive free from the subtle or brutal influences of a misguided world.
Our purity of aim, our unity of spirit and activity, must realize this new heaven upon earth. All else is subsidiary to that victory in the realm of heart and spirit.
It is, moreover, no coincidence of material fact but another working of the higher Will which during the same Bahá'í year presents us with the Guardian's "'World Order" letters in book form. For this work is the expression of the Guardianship itself, a degree of consecration and inspiration to which none other can attain, and the view of truest wisdom upon the present condition of the world and the future of Bahá'u'lláh's Faith. There is consequently a direct tie for us in our present development between the book of prayers and meditation and the Guardian's letters dealing with the character and
Page 126For our understanding of and our loyalty to the latter must be taken to represent the extent to which the spirit of devotion has truly entered our lives. For the first time in recorded history, revealed religion has combined and united the regeneration of the inner life with a social program fulfilling human personality in all degrees. No longer can piety and devotion assert ways of action or attitudes of thought as justification of antisocial forms of life. The Bahá'í knows well that he will not evolve spiritually if he spends his whole time in isolated prayer without association with other believers. He knows well that the end of worship today is not solitude on the mountain. He knows that he is not free to invent his own cosmic or social philosophy to express a personal and subjective religion. The religious life in this age can be lived under guidance, and the fears or ambitions secretly cherished in the soui have their healing as we forget ourselves in the task of establishing the World Order of Bahá'u'lláh.
The Twofold TaskThe plans and achievements of the current Bahá'í year were born of the Guardian's message to the last Convention and the deep and abiding response that message evoked.
"Dual gift Providentiallyconferred (upon) American Bahá'í community invests recipients with dual responsibility fulfill historic mission.
First, prosecute uninterruptedly teaching campaign inaugurated (at) last Convention in accordance (with) Divine Plan.
Second, resume with inflexible determination exterior ornamentation (of) entire structure (of) Temple.
Advise ponder message conveyed (to) delegates (through) esteemed coworker, Fred Schopflocher. No triumph can more befittingly signalize termination (of) first century (of) Baha era than accomplishment (of) this twofold task.
Advise prolongation (of) Convention sessions (to) enable delegates consult National Assembly to formulate feasible Seven Year Plan (to) assure success Temple enterprise.
No sacrifice too great for community so abundantly blessed, (so) repeatedly honored."
In the clear light of this call to action and sacrifice let us trace the steps by which the powers of the Holy Spirit have been set in motion and a foundation laid for the mighty victory to be realized by 1944.
1. A pledge of $100,000 was made at the Convention.
2. We were informed that the Guardian wished a special committee of technical experts to make a thorough study of the proj -ect, involving consideration of all available contractors and the costs and contractual elements of each successive stage in the work.
3. The incoming NationalSpiritual Assembly issued, as an insert to BAHÁ'Í NEWS of June, 1937, the items of the annual Budget and an explanation of the first portion of the Seven Year plan.
4. The technical committee reported its findings at the meeting of the National Assembly held on August 28, 29 and 30, and after consultation with the committee and with Mr. John J. Earley a contract was placed for the ornamentation of the gallery section. Mr. Earley began the work at once, and the progress report dated April 6, 1938, conveyed the following information: "On March 25, the first car was shipped from the Earley Studio and arrived at Wilrnette, Illinois, the last of the month.
This car contained contractors' equipment, reinforcing steel and the wooden molds for the placing of the ornamentation that will be poured at the building.
On March 28, the second car was shipped from Rosslyn, Virginia. This car contained 54,000 pounds of crushed stone and sand to be used in the pouring of the ornamentation at the building; 28 (fin-ished) columns, 51 imposts, 2 sections of cornice ornamentation and 2 sections of window band ornament.
ttThe original clay models were completed by the sculptor during the early part of the month (March).
The plaster models were being completed during the latter part of the month; the carving of the surfaces of the plaster cast of the pyions will be completed during the early part of April.
Similarly the plaster casts for the spandrel ornamentation at the corners of the main arches will be completed during April.
Work will continue uninterruptedly at the Temple, and will be in full swing by the end of the month and during the forthcoming Annual Convention." The engineering supervision of
Page 127Temple construction has been carried out by Mr. McDaniel without cost to the rund.
This is a truly gratifying and inspiring record of progress, for it means that before the end of 1938 or soon after all units of the gallery section will have been placed upon the Temple, and the unique effect already achieved by the dome and clerestory sections will be vastly enhanced.
The Guardian's joy on learning of the plans reported to the friends in June was expressed in the following cablegram: ccIm~ measurably gratified National Assembly's initial step presentation
Seven Year Planredirect with added force nationwide appeal to entire community insure uninterrupted completion first unit and accumulation sufficient funds enable placing without delay final contract." His approval of the technical committee's recommendations was received on September 2: "Approve committee's decision.
Place contract immediately."As we consider this development of the Temple work, and recall the fact that the 1937 Convention resolved to rededicate itself ~to the achievement of the holy task before the end of the first century of the Bahá'í era," we should be profoundly grateful for the conditions of complete unity and continuous guidance under which the tremendous undertaking has begun. Nothing could testify more strongly to the general progress of the Bahá'í community than the certitude prevailing now in contrast to the hesitation and uncertainty which accompanied the launching of the first CCPlan of Unified Action" in 1926.
The arena of social confusion and fear in which this concentration of Bahá'í faith and energy has proceeded was once more interpreted for us by the Guardian in his cablegram dated
August 4, 1937: � CCMuchheartened (by) compelling evidences accelerated speed with which teaching campaign inaugurated throughout Americas (is) now progressing.
In a world perilously near cataclysmic convulsions destined experience, at a time when forces of repression are launching their assaults and conspiring (to) undermine foundations (of) most powerful strongholds (of) Faith (of) Bahá'u'lláh in land of its birth and in heart of both Asiatic (and) European continents, an inescapable, well-nigh staggering responsibility rests on America, its one chief remaining citadel.
Who among its stalwart defenders will arise, untrammelled (and) unafraid, to implant its banner in those States, provinces (and) Countries where its standard is still unhoisted?
Entreat afresh American community heed vital urgency (of) my impassioned plea (and) spur efforts bring speedy termination (of) first Stage in evolution (of) so important (a) phase of dual task they have so enthusiastically shouldered."
The progress of the teaching work carried on during the year cannot be reported as definitely as the developments in Temple construction.
The activities of every committee, every Assembly, every group and of individual believers from day to day have their direct relation to the promotion of the Faith.
Thus, for example, one should not overlook the work of the Committee on Braille Transcriptions which brings light to the eye of the soul, nor the achievements of the Summer Schools, nor the special opportunities resulting from the program maintained by Miss Zamenhof, Orcella Rexford and others, many details of which come to us in the periodic reports of the Teaching Committee and in the annual reports just pub � lished in BAHÁ'Í
NEWS.That each established Bahá'í community should undergo continuous growth in numbers as well as in experience and capacity must be assumed.
The spiritual reinforcement augments miraculously from year to year, and upon that rising tide even a small and fragile craft will dare to leave its moorings. There are, however, certain fixed standards which can be applied to the progress of teaching each year: first, the formation of new Spiritual Assemblies, and second, the establishment of groups in new areas. At the date of this writing, nine local groups are authorized to form an Assembly on April 21, and one former Assembly may be reestablished.
This is truly a notable record. Such a result cannot be achieved without the most vigorous action on the part of the National and Regional Teaching Committees, traveling teachers and, in the case of such centers as Oklahoma City, a most impressive response to the Guardian's call for
Page 128pioneers. The essential characteristic of teaching work at present is its quality of acceleration.
A decade passed from 1912 to 1922 when, separated from the Master by the War and then bereft by His ascension, the American Bahá'í community struggled to maintain its place. Under the Guardian there followed a remarkedly brief period of readjustment to the Administrative Order, and the progress of Temple construction has symbolized that new force of acceleration which will surely increase each day until the World Order is firmly established.
Already our teaching area is the Americas and not the United States and
Canada alone. Alreadywe are acquiring experience in dealing with problems of language, nationality and cul-rural differences which contains the potentiality of the universal outlook of world citizenship.
The sphere of our collective responsibility has been extended by Shoghi Effendi to fill that vast social area to which Bahá'u'lláh extended His gaze and upon which He laid His blessing when He revealed that Tablet addressed to the t(RL of America, and Presidents of the Republics therein."
But the forward movement also has its tests requiring us to examine the character of our community life from time to time. The Assembly Roll this year omitted Santa Barbara, Akron, Rockford and Rochester, while adding the new Assembly of Jersey City.
The Guardian's message, sent through Mr. Schopflocher, calling upon local Assemblies to incorporate, acquire capacity for handling practical affairs, and place themselves in a position to receive endowments, has resulted in a great increase of legal incorporation. The necessary papers have been worked out by the Assemblies of Cleveland, Kenosha, Racine, Milwaukee, Seattle and Minneapolis, and those submitted by Binghamton and Boston are in process at the present time. Perhaps we have not yet fully realized the power and importance of a Local Assembly in the maturity of its development. Together they will in future control far more property than the National body of Trustees. Each will have its House of Worship and accessory buildings; each will maintain facilities for education and the humanitarian functions of the Faith. Whether that maturity turity is near or remote in time, the outcome is inevitable, and consequently the basis for that further development must be laid as soon as possible.
American believers who have served under theStewart. Louis Gregory's activities in Haiti belong partly to this and partly to the record of last year.
Miss Nick-un proved that a believer with professional training can establish herself financially in another country, but unfortunateLy found soon after she had established herself in Baha that her residence as a foreigner had become untenable. As reported in April, 1938, BAHÁ'Í NEWS, an active group has been formed in Mexico City, and the election of a Spiritual Assembly in that capital of a neighboring people was authorized by the Guardian. Here, indeed, is an event of the utmost significance.
A Spiritual Assembly in Mexico City can oniy be realized as the strong pillar of a bridge that will eventually link together in the Bahá'í Order all the nations and peoples of the New World.
American believers residing in other lands are: Leonora Holsapple, in Baha,
Mrs. Clara Sharp and Adelaidein Sofia, Mrs. Isobel Stebbins Dodge in Peru, Bertha Matthisen in Europe, and Martha Root, now in India. During the year, Mr. and Mrs. Maxwell returned from Haifa, Agnes Alexander returned from Japan, Mrs. Louise Gregory from Belgrade, Mrs. Rouhanghiz I3olles and Miss Bolles from Europe, Mr. and Mrs. Charles Bishop, Mrs. Annie Romer and Mrs. Gita Orlova from England and the continent of Europe. Miss Margaret Lent, after serving at the International Bahá'í Center in Geneva, Switzerland, has again established herself in the United States. Let us pay homage to these devoted Bahá'í workers for their significant services to the Faith. Mark Tobey, member of the National Spiritual Assembly of the British Isles, is now in the United States for a visit of some months.
Direct or indirect fruits of their activities are: the institution of Summer Schools in Iran and England, the formation of a Bahá'í group in Budapest, and extensive publicity as well as the quickening of the
Page 129Mr. and Mrs. E. R. Mathews returned after an extensive journey, during which Mrs. Mathews established distribution or reference centers for Bahá'í literature in Rio de Janeiro, Cape Town,
Johannesburg, the Seychellesof Java and Bali, Manila and the Island of Zangopango, the
Philippines.teaching work in the Orient was carried on last year, a picture of the results, in the form of newspaper and magazine clippings, was not available when last year's annual report was prepared. These clippings and programs reveal a most impressive public presentation of the teachings before many audiences. It is hoped that copies will be made available for the scrapbooks maintained by the Publicity Committee.
Between August 18 and October 4, 1937, Mrs. Nellie S. French served the Cause in Honolulu, New Zealand and Australia, finding many opportunities for interviews and publicity and responding to the call of the Bahá'í communities for public meetings.
An interview was given over the radio at Melbourne.
The powers of the spirit seem to accompany Martha Root wherever she goes.
Sailing from San Francisco, May 20, she visited the Honolulu believers and after effective teaching work in Japan, she arrived at Shanghai immediately prior to the military invasion and attack upon that city. Sent to Manila with other American citizens for safety, Martha there experienced the great earthquake.
Undaunted, she proceeded to India and Burma, and for many months has carried out a most extensive program arranged by the
Bahá'í Assemblies. Weunderstand that the Guardian wishes her to continue serving in India until the fall of 1938.
Another teaching work achieved by an American believer in the foreign field resulted from Mrs. Joel Stebbins' visit to Peru during the summer of 1937, where, with her daughter, important contacts were made.
Miss Lidj a Zamenhof, daughter of the founder of Esperanto, has been in the United States since September, 1937, arriving on invitation extended by the National Spiritual Assembly and warmly endorsed by the Guardian. Her distinguished services have been shared with the Esperantists.
Miss Zamenhof has held Esperanto classes so far in New York, Philadelphia and Detroit, under the auspices of the local Esperanto groups but with the cordial cooperation of the Bahá'í Assemblies.
She has made a number of direct Bahá'í addresses and in her Esperanto contacts has turned many to consideration of the Bahá'í Faith. The plans made with her by our Committee on Universal Language call for meetings in Lima, Ohio and a class in Esperanto at Green
Acre in July. These Esperantoclasses are not oniy for beginners but also they are to prepare Esperanto students to become proficient teachers.
This honored guest emphasizes the truth that a believer who becomes technically expert in any branch of knowledge or activity based on idealism, thereby opens a door by which the teachings of Bahá'u'lláh may enter the consciousness of some large special group. Perhaps we have not sufficiently realized the degree to which Bahá'ís are expected to acquire knowledge and attain capacity in fields outside as well as within the Cause. The Esperantists, inspired by their founder, Dr. Zamenhof, are idealists who have already asserted their acceptance of one of the laws revealed by Bahá'u'lláh. Those present at the Convention will surely wish to meet and greet this honored fellow-believer and coworker, Lidja Zamenhof, translator of Bahá'í books into Esperanto and Bahá'í speaker at a number of International
Esperanto CongressesThe American Bahá'í community has realized how much of the Seven Year Plan has come into the realm of possibility through the donation of $100,000 to the Fund. The Fund has also this year received another munificent gift of $25,000.
Our Bahá'í properties have likewise been considerably extended through the generous gifts of a number of American believers.
Roy Wilhelm's original gift of property at West Englewood, blessed by the Unity Feast held by the Master in 1912, has been extended by additional property donated by him toward the end of the last Bahá'í year,
Page 130and by two lots transferred to the Trustees by Mr. and Mrs. Walter Goodfellow.
The Bahá'í Summer Schoolat Geyserville, the monument to the ardent love of Mr. and Mrs. John Bosch, has been greatly enriched by the new and beautiful dormitory presented by Mr. and Mrs. Thomas Collins.
The Green Acre property has been extended and consolidated by the acquisition of the socalled Ball cottage and land given by Mr. and Mrs. Siegfried Schopflocher.
Its facilities have furthermore been considerably developed by Mrs. Florence Morton's donation of the new Bahá'í Hall and the accommodations added to the Inn and two of the adjoining cottages. The publication cost of the Guardian's translation of "Prayers and Meditations by Bahá'u'lláh" was also met by a generous and loving gift offered by an American Baha'i.
In the model produced by John J. Earley we have our first glimpse of the Bahá'í House of Worship as it will appear with completed external decoration, and scaled to the proportions of the present structure which represents an alteration made by Mr. Bourgeois, at the direction of 'Abdu'1 � Baha, in his original design.
Twenty reproductions of the model have been obtained. Of these, one was presented to the Guardian, one is for exhibit in Temple Foundation Hall, several have been transferred to the Teaching Committee for temporary traveling exhibit by local Assemblies and groups, and models have been purchased for permanent exhibit by the Spiritual Assemblies of New York, Chicago, San Francisco, Los Angeles,
Montreal and Buffalo.The model sent to Montreal was a gift from Rfihiyyih KM-num to the local Bahá'í community. Other Assemblies are urged to consider the desirability of possessing a Temple model, which so clearly depicts the form and appearance of the House of Worship and thus creates visible evidence of the universal significance of the Faith.
On August 30, 1937, the members of the National Assembly gathered at the grave of Alfred B Lunt in Beverly, Massachusetts, by request of the Guardian, whose cabled mes~ sage received August 16 declared: CTuture generations will appraise his manifold outstanding contributions to rise and establishment ment (of) Faith (of) Bahá'u'lláh (in the) American continent."
Gratitude for distinctive and important services to the Cause impels special mention of the passing of Mr. Thomas Collins, whose name will ever be associated with the American
Pilgrim House at Haifaand with the Hall and dormitory at the Geyserville Summer School, though he was not enrolled officially as a Baha.
Communications from theOur knowledge of the Bahá'í teachings, and our capacity to act under guidance, have been enriched and stimulated by a number of letters and cablegrams from Shoghi EL-fendi, some of which have already been cited in this report.
Reviewing now their publication in BAHÁ'Í NEWS, Nos. 108 to 115, we have: � Shoghi Effendi's cablegram to the 1937
Convention.His interpretation of Bahá'u'lláh's law on daily obligatory prayer.
His explanation of the command concerning daily work.
An observation and direction with reference to teaching in the Southern States.
Plea for complete rededication to the ideals of the teaching campaign during the observance of the Twenty-fifth Anniversary of 'Abdu'l-Bahá'í visit to America.
The cablegram received April 5, 1937, accepting the donation made by the National Assembly for all local Assemblies "for immediate strengthening new tie binding American Bahá'ís to institution of the Guardianship."
Shoghi Effendi in his acceptance declared: tcNoblest contribution individual believers can make at this juncture �is to promote with added fervor (the) unique plan conceived for them by 'Abdu'1-Published Published after the 1937 Convention also were the Guardian's words concerning Dr. Zia M. Bagdidi: ttHis exemplary faith, audacity, unquestioning loyalty, indefatigable exertions unforgettable."
The Guardian's message to the incoming NationalThe letter dated June 4, 1937, containing these words: "the twofold task they have arisen to perform will, if carried out in time,
Page 131release the potentialities with which the community of the Greatest Name has been so generously and mysteriously endowed by 'Abdu'l-Bahá's."
An explanation of the Bahá'í attitude towardThe cablegram of July 4: (clmmeasurably gratified National Assembly's initial step presentation Seven-Year Plan" and setting forth five successive steps upon which its successful operation depends.
The cablegram of August 4 pointing out the cpble well-nigh staggering responsibility" resting vpon America and appealing for individuals to arise, c(untram~ melled and unafraid, to implant its banners in those States, Provinces and Countries where its standard is still unhoisted," concluding with a moving appeal that we heed afresh the vital urgency of his impassioned plea.
On September 2 was received the cablegram approving the recommendations of the Technical Committee and directing that the Temple contract be placed immediately.
The October, 1937, issue of BAHÁ'Í NEWS reported the Guardian's statement that Bahá'í meetings should not coincide with the time of church services; and the message which the Guardian sent through
Siegfried Schopflocherfor local Assemblies on the subject of incorporation and endowments.
The cablegram directing that hereafter 171 delegates be elected to the Convention, received November 21, was published in BAHÁ'Í NEws of January.
In the same issue was made known to the friends the Guardian's cablegram of December 20: "Hand Omnipotence removed archbreaker Bah&'u-'lhh's Covenant. His hopes shattered, his plottings frustrated, society his fellow-con-spirators extinguished. God's triumphant Faith forges on, its unity unimpaired, its purity unsullied, its stability unshaken. Such death calls for neither exultation nor recrimination but evokes overwhelming pity so tragic downf all unparalleled in religious history."
That event turned the hearts of the believers to those texts in the Will and Testament of 'Abdu'l-Bahá which recounted the actions of His enemies and established their disobedience to the Manifestation of God, especially the violation enacted by Mu1~am-mad-'Ali, son of Bahá'u'lláh.
Whenever the Guardian'sletters to the National Assembly contain passages of general instruction and interest, they are reported to the entire community, and such references are found in BAHÁ'Í NEWS of January, February and April, 1938. The explanation of the Bahá'í attitude on pacifism, on the matter of reproductions of the Master's likeness, on Bahá'í music and on his view of the progress of the Plan may be found therein.
Shoghi Effendi's letter of November 25, 1937, which developed the theme of the increased number of delegates, was published in February, 1938. The challenging issues with which the American believers as a body are now being confronted were outlined in his own words as postscript to that letter, and no doubt the believers have given these words their most careful attention.
We were informed in the body of that same letter that the details of the administrative order have been sufficiently developed, and that both individual believers and the National Assembly must CclTkenCeforth direct their attention to the greater and vital issues which an already established Administration is now called upon to face and handle."
Finally, up to the date of the preparation of this report, we have the Guardian's words of January 30 on cccertain vital requirements," of the Plan, with the prayer, "May the all-conquering
Spirit of Bahá'u'lláhbe so infused into each component part of this harmoniously functioning System as to enable it to contribute its proper share to the consummation of the Plan."
In conclusion, the National Spiritual Assembly feels it incumbent to ask for consideration of the fundamental fact that the Faith of Bahá'u'lláh is not a static creed but a dynamic and world-renewing Power. At each stage of its evolution a higher and more conscious inner understanding, consecration and sacrifice is required of every believer. Attitudes, feelings and methods that might have seemed proper and sufficient in an earlier stage may be harmful and destructive when that stage has been ended
Page 132Site (marked x) showing spot where Badi', bearer of Bahá'u'lláh's Tablet to the SliTh of lr~n, was martyred.
Laborers at work on restoration of the House of Bahá'u'lláh's father, in TThur, M~zindar~n, lr~n.
132The degree of discipline inevitably increases from childhood to maturity as responsibility replaces the care and protection extended to the helpless child.
All around us, discipline has become entirely a matter of force and external power, frequently brutal and brutalizing in its effects upon human beings.
In the Faith of Bahá'u'lláh, love and worship precede discipline, making it possible for each devoted soul to respond voluntarily to the organic laws and precepts; and this capacity for self-imposed discipline transforms the age-old concept of social power from material force to spiritual authority, spiritually accepted and willingly obeyed.
Moreover, while the springs of action within disbelieving persons release the urges of nature or reflect prevailing human values, the follower of Bahá'u'lláh's can draw upon an illimitable Source of dynamic energy in his will to serve.
Both on the side of discipline and on the side of self-expres-sion, the believer is expected to rise above what is called the human condition and show forth the realities of the true man. But these mysteries are not so much attributes of knowledge as attributes of will. When the Faith enters every new stage of development, it is our will which must become redirected and reinspired.
Argument and discussion cannot invoke the mysterious potency released oniy as we purify the elements of intention and will.
If we will anything less than unity, disunity must inevitably result.
It is by a deepening realization of the responsibility laid upon the American Bahá'í community that we can make the transition to the new stage of reality indicated by the Guardian this year. The resolution to adopt and fulfill the Seven-Year Plan, amidst the general darkening of the world's horizons, must survive every conceivable test before the resolution can become firmly established.
The task surpasses the capacity of human emotion and thought, as faithfulness to the achievement of the task saves us from the limitations of human nature as they have existed in the past. Solely by concentration upon the two aspects of the Plan in our daily lives and meetings can we hope to become worthy of its ultimate success.
Faithfully yours, NATIONAL SPIRITUAL ASSEMBLY, By: HORACE HOLLEY,
Secretary.This telegram was sent to the Guardian by Bahá'ís from all over IrAn who had dared to hold their annual Convention in Tihr6n, convening and residing in the Haziratu'I-Quds.
The Guardian's answer, never delivered, later reached Ir&n in his letter of
'Azamat 15, 93: !(SupremeConcourse voicing praise of resolution and endurance of the people of Bali in that land of tribulation.
This servant is grateful and well satisfied. I implore success for the delegates, the Assembly members and thd body of the friends, from Him who is the true ally and defender. Shoghi."
Wider spread of Bahá'í laws and teachings, purchase of Bahá'í sacred places, abolition of any lingering race prejudice, simplification of methods of recording the census, chiefly occupied the Convention. It recommended that: Interracial marriages are to be urged; special consideration for minority groups by the majority is to be stressed, where Bahá'ís of a given background predominate; titles, such as Shaykh ArbAb etc. and proper names likewise indicative of race or of nonBahá'í backgrounds are to be avoided, as is membership in non-BaM'i religious organizations. Teaching Committees and classes and character training groups are to be established in each center, and co6rdinated; two special Bahá'í teachers in addition to others which the National Assembly will send out, are to
Page 134Haziratu'1-Quds of the Bahá'ís of Tihr~n, now in course of construction.
1.34travel and reside in each Bahá'í district; the friends, especially those of Tihdn, are to make teaching trips throughout lr6n whenever possible; teaching of the Administrative Order, the tablet on child training and establishment of the Nineteen Day Feast and other laws, are to be emphasized.
The National Assemblyis to collect its revenues proportionately from each Bahá'í district, and all Inn will contribute toward completion of the
Tihrin Haziratu'1-QudsThe friends will be encouraged to contribute what they wish both to their Local and
National Assembly. AnCommittee will be appointed in all centers, and it is hoped that once established the National Archives may be transferred to the
Haziratu'1-QudsIn the fifth session, following chanting of the Master's Visitation Tablet during which all stood in reverence, the following were elected members of hAn's third
National Spiritual Assembly:'Ali-Akbar Fur6tan (Secretary), Valiyu'lUh Varq4 (Chair-man), Jin&b-i-F4di1--i-M~zindarAni, Shu'i-'u'11Th 'A14'i (Treasurer), Amin-Amin, Dr. Yfinis Afr4khtih
(Vice-Chairman), Mah-rnfidA letter received from the Guardian regarding current activities especially emphasizes the sending out of teachers throughout IrAn and neighboring countries such as Af-gMnist~n, Baliichistin, Arabia and the islands of the fr&nian Gulf; the further establishment of the Administrative Order, and the purchase of lands sacred to the Faith.
Regarding teaching, the Guardian says in part:of East and 'West, particularly that of America, have arisen with all their strength to further this important work in neighboring and distant lands. The National Assembly of IrAn must seek precedence in this great service and win great victories."
Elsewhere the Guardianhas directed Arnin-Arnin to pay to this National Assembly 1,000 tumans as the nucleus � since added to by the friends here � of a cravehng teachers' fund.
This year the National Assembly has met twice weekly, devoting half its sessions to teaching work. Wherever possible, two local teachers have been sent out through their respective districts and their expenses paid. Teaching tablets have been widely spread and measures inaugurated to collect teaching funds.
Teaching classes have been formed and a National Teaching Committee established.
The following teachers have been sent out to the furthermost parts of Inn: Ishr~qKhivari and 'Abdu'11&h
Mu;laq, Khur~s~n; 'Au Adhari'Jriq; Tar4zu-'11Th Samandari, Gil6n, M~zindarSn; Ibd � him
Adhar-Munir Kurdist~n-i-iir&n;Ports; Nabil-Z&dih, Ba1iachist~n, Sist4n; Hasan NAsh4b~di, Firs.
The following, appointed by the Central Local Assembly in various Bahá'í districts, are likewise continuing to teach: ThAbit-i-Sharqi, Jsf~ih~n;
Vahid Kashfi, Hamad&n;Muhammad-Thhir MM-miri, Yazd; HAj Rahm&niy4n, Tihr~n and vicinity; Tjaydar � 'Ali Usk6Yi, AdhirMyjAn; %Aiq-.Sham'bAriq, Z4hid~in; Fadlu'114h Nii-A, Yazd, Ishh&n (this last traveling at his own expense).
Other teachers include:Mum-t&zi Shiniz; As'adu'1-Hukam~y-i-Qazvini, GiUn;
Khinum Fidil-i-Shir6ziand Niir-i-Din Mumt6zi, Tihr~n and vicinity; Ust~d JsmA'il-i-Ubiidiyat and wife, of Tihr&n, volunteers, to Shir~z.
For many years this National Assembly has desired to send a teacher into AfgiPnis-. tin; the-Government finally granted a passport but the Afgk~nist4n Legation refused its visa. Reports from teachers within this country, however, are most encouraging: The Jewish population of Shir4z has been stirred in an extraordinary manner by the teaching of Milidi Arjumand. They flocked to hear him in such numbers that two leading muiks came and challenged him to a debate; infuriated by defeat, the two preached against him in their mosques, calling him an infidel, forbidding association with him, and urging the Jews to avoid him; disregarded, they lodged a complaint with the authorities. At present twenty-one teaching meetings are held weekly in Shh4z, and are attended by one hundred and fifty non~Ba-h'i'is, nineteen of whom have already accepted the Faith.
New members of theTabriz Youth Group have recently brought into the Faith thirty people of all classes, both Armenians and Muslims, in Mahil-Ahar, a district where Armenian and Muslim villages abound.
Two new Armenian believers of Barda'-Qarah-B&gb are spreading a considerable number of handwritten Bahá'í teachings. Several have accepted the Faith in the village of Mulh-Yiisif, famed martyr and Letter of the Living. The Cause is likewise progressing in other AdhirMyjAn districts.
From 1sf Thin TMbit-i-Sharqi traveled to Kuhkalaviyyih, informed three hundred and eighty-eight outpost believers in Kat?Bavir-i-Ahmadi of new developments in the Cause, established a Local Assembly and two primary schools for children. Many young people of capacity are being attracted in I~f~hin where daily meetings are held for all ages. Over eighty people have recently been studying the Faith in Yazd where teaching meetings are held nightly. In Maslihad the highly successful Teaching Committee is made up of both men and women.
In the Southern Portsdistrict Khnrramshahr and AbAd~n are reported most favorable to the Cause, and progressive work continues in Bfishihr. Twenty-eight teaching meetings are held weekly in Tihr~n; each, however, may be attended oniy by the host, one Bahá'í and one non-BaM'i; despite restrictions, more non-Bahá'ís are being attracted than formerly.
JinTh-i-Hdil, Abmad Yazd4niand Aq4-i-Funitan direct special classes for men and women believers; many other gatherings especially for Bahá'ís are likewise held. To offset the non-BaM'i influences to which our children are subjected ever since Government closure of all Bahá'í schools, Bahá'ís of Iran are emphasizing character training work more than ever before.
Every Friday thousands of Bahá'í children (1,200 under eighty teachers in Tihr4n alone) meet to study the raith. The character training course, using textbooks by 'Ali-Akbar Funitan, lasts five years and includes Bahá'í history, laws and types of behavior.
The sixth to twelfth year of study are devoted to:
"Lessons in Religion"by Mubammad-'Au QA'imi; the tCMaq~1ih~~; J. B. Essle � mont; the "tq~n";
~tSome Answered Questions";the ccAqdas.~~ When the Baha of Najaf4bAd refused to send their children to non-BaM'i institutions and appealed to the 1sf 4hAn and National Assemblies for advice, Abu'1-Q4sim Fay4i, University of Beirut graduate and formerly appointed head of the Boys' Tarbiyat School, sacrificed his position with the Anglo-irinian Oil Co. in Tihr~n to educate the Bahá'í children of NajafiUd.
In a communication to this National Assembly, the Guardian praised him highly, saying in part: ~ am infinitely grateful to and pleased with him.
I wish success for this energetic and spiritual young man from the depths of my heart."
Regarding purchase of land sacred to the Faith, every Naw-Riiz, 2,000 tiimins from the Tjuqiiq Fund are added at the Guardian's direction to the fund for Bahá'í shrines. Qulim-Ijusayn KayvTh has undertaken a nine months' journey at his own expense to aid the Shrine Committee and increase the Shrine Fund, and investigations are being made to determine location of the shop of the Bib in BAshihr and the birthplace of Bahá'u'lláh in Tihr~n. A complete list of Bahá'í shrines in Inn, based on documents, pictures and the Nabil Narrative, is being made by Jin4b-i-F4~1i1 and two members of the
Shrine Committee. Recentpurchases include: a house belonging to the King of Martyrs and the Beloved of Martyrs in 1sf AlAn; the burial place of nine martyrs, also of the martyr
Aq~ Muhammad Buliir-Punishin Yazd; the men's quarters and half the andariln of the 1{Aji-Mirzi J6ni house in K~shin; one-fourth of the Castle of Chihriq and the Dasht-i-Malik, Adhir-b6yjin; onehalf of the house where V4rid resided in Nayriz. All Ir6n has contributed to repairing surroundings of the B&b's House in Shir&z and to a fund for purchasing lands adjacent to the Maq~m-i-A'h.
Persecution of the Bahá'ís still continues; the following are typical episodes: Early in Niir, 93, two Government orders were sent out prohibiting Bahá'í meetings throughout tin.
The National Secretaryhad previ-ousiy been grilled and threatened by the municipal authorities; Valiyu'llih Varq~i then called on the Chief of Police on behalf of this National Assembly, saying that we had forbidden all meetings in the Ija~iratu'1-
Page 137Quds and even the use of its playgrounds, and making representations regarding the rough treatment � despite repeated Government reassurances � of Bahá'ís by the police throughout fr6n; the Chief replied that he would prevent any further such episodes, and authorized private Baha gatherings of not more than fifty persons. The National Assembly then directed all communities to: remove the Assembly office from the TuIa4-ratu'1-Quds; hold Administrative meetings privately, reduce committee membership, prohibit public meetings, limit private meetings to forty persons, elect the National Spiritual Assembly for 94 by mail.
Meanwhile, despite these measures, unfair treatment of Bahá'ís continues.
In Mashhad the soldierof Furiigli, wishing to register himself as a Baha'i, was imprisoned, received fifty lashes, was ordered to adopt one of the four recognized religions and told that he would be flogged until he should cease to call himself a Baha'i. By the authorities at Mar6~ghih, the f am-ilies of Rasiil Nasir-Piir and AIIAh-Quli were forced out of their homes by night in the village of 'Alaviyin; they sought refuge in Marighih where they are in great straits. At the instigation of the mull6 Mubammad-Jav~d Shamsu'1 � 'U1am6~ some six hundred people plundered the fields and cattle of the Bahá'í villagers in Khurm6zard and Ahaq (near Manighih), causing damages estimated at 40,000 riy6is. In F6.rin Shah Kh&lilu-'11Th was ordered to destroy the
Ija4ratu'1-Quds and Bahacemetery but steps were taken to cancel this. In ShahTh~d ('Jr~q) police officials entered the Ija;iratu'1-Quds and destroyed the Greatest Name which was set in the wall, and although the perpetrators were later dismissed, the authorities retained the major part of the Bahá'í archives.
In Yazd, the Chief of Police sealed up the Iulaziratu'1-Quds; on inquiry, the authorities said this was done in obedience to an order from Tihr~n; one Bahá'í was required to guarantee that no meetings would be held in the building.
In Kirm~n, the ttHimmati" Bahá'í kindergarten was closed; in Nayriz, non-Bahá'ís in public school No. 6 have persecuted the Bahá'í children and despite the school authorities' repeated assurances, continue to do so unchecked. Bahá'ís hANs who have lost their positions because of their declaration of faith include: two ShirAz hospital nurses, NAriyyih Sarvistini and
Qudsiyyih ZAhiri; QuUm-~IusaynTM-bid, reporting for work at the Qi'in~t Department of Finance; Ijusayn 'AIA'i, K&-shin dismissed from the Finance Department after twenty years of service. In Shir~z Aqiy-i-BanTh was summoned by the Intelligence Bureau and shown a copy of a report sent by the Local to the National Assembly regarding Convention delegates; he was questioned as to Bahá'í elections, and told that all Bahá'í activities must cease; asked for a written guarantee of this, he said that he had no authority to give one, and that while other gatherings might be suspended, the Local Assembly must continue to meet, as otherwise even the authorities would have no means of dealing with the Baha'is; this was finally agreed to. In Bandar-i-Pahlavi, Rasht and Kirm~nsMh similar attempts were made by the authorities to destroy the Administrative Order, without success. In Bahá'u'lláh the friends are always persecuted on the obligatory holidays; charged with closing his shop on Ridvan
12, ~aydar Ra~im~niyinwas arrested and taken to Gurg~n; on the Ascension of the BTh, when the friends had gathered at the home of 'Ali-TA'i, police arrested Virdi and ~Iaydar Ra~mAniy&n; when 'Au-T&i protested, the Chief of Police replied: "The Government has done away with LIa-san and Ijusayn (martyred Im4ms, publicly venerated for centuries), and here you are trying to start the same thing over again." When a postman, leaving the shop of ~uhiir-u'11Th SubhThi, vilified the Cause, the latter summoned a policeman, was himself arrested and taken under guard on four different occasions to Gurg6n for questioning, while the postman went free. Until recently, the Cause in Sangsar had progressed to such a point that the Muslims were showing the greatest affection for the Baha'is; a new Governor was then appointed, who ordered the suspension of Bahá'í meetings. One day he upbraided ~TAj Raljm6niy~n for selling the former Bahá'í school equipment to 'Au Maqsiidi, teacher of a Bahá'í class for adults, and when Ra1~rniniy6n replied that the property was his to dispose of, the
Page 138The shop owned by Hftji Mirza Siyyid 'Au, the maternal uncle of the Bib, in Shir4z.
Entrance to the Bath attended by the BTh in the vicinity of His house in Shir&z. Governor demurred, confiscated the furniture and transferred it to the Government School.
He then proceeded to the Hazi-ratu'1-Quds, forced an entry, and shouted to a believer there, Aqiy-i-Sub~~ni,
"What is a Bahá'í Youare a Muslim!" When Sub-Mni insisted that he was a Baha'i, the Governor struck him several times in the face; as they led SubbAni away in custody, the Governor said, cc~ will destroy all of you. Subbini answered, "We will gladly die a thousand times over for being Baha'is"; and while the people watched, he chanted verses � "What is one body to give when I would give a hundred souls" � and the guards struck him. At the Police Station the Governor joined his men in beating and kicking this Bahá'í till blood spurted from his nose and mouth; then they shut him in a cell with no food or light. The local Assembly immediately dispatched Ijiij RaliminiyTh to TihrTh to confer with the National Assem
Page 139[ly. Meanwhile the Governor, having imprisoned 'Ali-Akbar Rahm&niy&n, an eyewitness whose report of the above episode displeased him, sent in false reports to the capital, asked for the expulsion of four local Bahá'ís and then imprisoned JaM 'Azami, brought under custody from Simnin.
Finally, as a result of telegrams sent by rela-. tires to His Majesty, the prisoners were released, but were � with Hij Ra1~m~niy~n � banished to Tilirin, where they are still residing, unable to obtain redress.
Meanwhile, censorship of Ba1ii~i'i mail and nondelivery of Bahá'í telegraphic communications are the rule.
The problem of legalizing Bahá'í marriages in Iran has not yet been solved; for some years, no Bahá'í marriage has been officially registered. The Bahá'ís will not use the Muslim,
Christian, Zoroastrianor Jewish registries, and none other are authorized.
As the Bahá'ís are considerably more numerous than some of the recognized groups, the situation is especially trying. In addition to the Bahá'í marriage ceremony, the friends at present mail a properly-filled non-Muslim certificate to the General Registry Office, together with a statement of the marriage; copies of this statement are likewise sent to the Ministry of Justice, and the Census and Identification Bureaus.
The authorities threaten prosecution unless the authorized registry offices are not used.
The seclusion of women, at last prohibited, was a great obstacle to the progress of the Faith in IrAn; today Bahá'í women no longer carry on their work separately, but serve with the men as in western countries. This fact, together with the official establishment of the Nineteen Day Feast all over Ir&n, are important new developments. In localities where the Bahá'ís are too numerous to meet at the same Feast, several gatherings are held.
On BaM 11, 94, rumors of the Guardian's marriage suddenly spread all over
Tibrin. Having wired Baghdddon April 1,1937, for confirmation of the reports, tin sent the following telegram to ~a4rat-i-Ziy4'iyyih KMnum: "Hearts supremely happy.
All send humble felicitations."We then dispatched this news, which the Bahá'ís of tr~n had longed to hear, all over the country by letter. A communication later received from Mirza Hidi, enclosed copy of the fol � lowing telegram, which the authorities had withheld: "Convey to the friends in Inn the great glad-tidings of the Guardian's marriage.
This crowning honor bestowed on Amatu'i-Baht RPliiyyih Khinum, daughter of two self-sacrificing servants of the Holy Threshold, Mr. and Mrs. Maxwell.
Ziy4-'iyyih." This telegram, sent in answer to that of this National Assembly, likewise was never delivered to us: ccFelicivations of the friends well-pleasing.
Unity of East 4nd Westwell fortified. Bonds between frTh and America well-forged. Ziyi'iyyih."
Festivities and celebrations were held all over many messages of rejoicing were sent to Haifa, and as a special tribute to this momentous occasion the 7ihr~n Assembly made plans to roof over the great auditorium of the Haziratu'1-Quds.
Ininian believers who passed away in 93 include the following: Zaynu'1-Abidin Ibr~ri, leading citizen of Yazd, and eyewitness of its historic martyrdoms.
Once of the 'ulam~i, he was many times banished for teaching the Cause, following his con � version by Haydar-'A1I, Varq~ the martyr, and
Muhammad Ridiy-i--Yazdi.(Mirza 20, 1315, S6zri, M~zinc1ar6n.) Qabil Ab~di'i, Bahá'í poet and teacher, many times imprisoned and persecuted. (Day 16, 1315, Abs-dili.) Mu~ammad-Ijusayn Ulf at, wellknown Bahá'í of Yazd, formerly a Shaykhi and of the 'ulami; he served throughout Idn, and was teaching in Tihdn when the end came. (Urdibihisht, 1315.) Memorial meetings commemorated his passing.
Mu � ~ammad-N~~iq, learned, famous Bahá'í poet, writer and teacher. (Sharaf 8, 93.) The Guardian wrote of him: Rest assured that his ceaseless services will be recorded in the annals of the Cause and will never be forgotten ." klasan Fu'6di, some of whose writings appeared in the Khurshid-i-Kh&van a refugee from 'Ishq&b&d, he was serving as an instructor when he died. (Shahrivar 11, 1315, 'T'ihr6n.)
Mihdi-Quli Mirza Mawz'&n, staunch believer and son of the wellknown
Bahá'í poet, ~usayn Quli MirzaMawzhn, who served and suffered in Mirza. (Khurd&d, 1315, Hamadin.) Dr. Sarhang
IbrThim Piriiz-Bakht3, TihMn). Relatives of the deceased, predominantly Muslims, insisting on Muhammadan rites, selected a grave at Im~m-Z~dih 'Abdu'11&h and drew up a funeral cort~ge which was to be directed by a coionei from. the War Ministry; nevertheless the Doctor's daughter,
Fur4ghu'z-ZamTh, Beirutmidwifery graduate, and his sister, Batiil Shafi'i, remained firm in their decision that the deceased be accorded a Bahá'í funeral, and Shutu'lUh 'AU'i of the War Ministry urged that their wish be granted.
On the following morning, therefore, a great throng of Baha'is, Muslims and many high ranking officers from the War Ministry, including His
Excellency the Ministerof War, accompanied the bier on foot for some distance; military escort was given the cort~ge to the Bahá'í cemetery, many following by car. Prayers were chanted by Aq6y-i-Subldni and others, and Al2mad Yazdani paid tribute to the deceased and spoke on obedience to the divine Manifestations; the body having been prepared in the Bahá'í mortuary for burial, Jinib-i-F~di1 chanted the commitment tablet. Rarely has Tihr&n seen such an imposing ceremony, or one attended by so many non-BaM'is.
193 719 3 8 Ranging from confiscation by police of the ballot-box during the election of Bahá'í Convention delegates in Qazvin, to the cruel beating of a Baha child in the bazirs of Jabrum, persecutions of all kinds continue to be the lot of the Bahá'ís of Ir~n.
In Sangsar, nine Bahá'ísof whom five were Assembly members, were imprisoned for two months because they had closed their shops on the day of the Declaration of the B&b. When their relatives sent repeated telegrams to the authorities in Tihr4n, the Municipal Administration dispatched Major Mubammad-'Ali Im~m-Qaysi, who warned them on pain of life-imprisonment or death to adopt a recognized religion. The prisoners � Shahriy~r Vahid, Chir6Kgh-'Ali Tiby-~ni, A1I&hvardi Paym~ni, 'Ali-Mul?ammad MitlAqi, B&qir-'Ali Ra~m6niyTh,
Ijusayn-'Au Parvin, Ma'siimLaqA'i, 'Abbas Gula-st~ni, IbrThim ~usayn-Z~dih � as well as a number of Bahá'í women also questioned and threatened, boldly asserted their faith. A tenth believer, Ism~/il S6.ji4i, was imprisoned for using the word !CBah6N~~ in answer to the Major's questioning. A second investigator, Ma'sdm Khin, arrived from TilirAn, and when the prisoners were finally released, they were shown an order from the capital to the effect that should they close their shops except on recognized holidays they would not be allowed to reopen them. Furthermore, the secretary of the Local Assembly, AqAy-i-FunighiyAn, was insulted and brutally struck by the acting Chief of Police, Sartib Qarib, and was dismissed from his position as secretary in the City Hall. One official of Sangsar, the Military Governor Sargard SiminA, has however dealt justly toward the Bahá'ís and refrained from discriminating against them.
In TihrTh, preachers and their followers entered a teaching meeting at the home of IbrThim Vahdat and tried to break up the gathering. Shortly thereafter police arrested Mr. Vabdat and he was held in prison over two weeks, during which time he spread the Faith among his fellow-prisoners.
The officer 'Abdu'1-~usayn Imini, active Tihr4n Ba-M'i, was discharged from the police force for attending Bahá'í meetings, although later he was transferred to the retired list. Several Bahá'í women of Mad-iliad, serving in the ShTh-Ri4iy Hospital, were dismissed for professing their faith. The Local Assembly secretary of Ridi'iyyih, Dr. H~tif, was dismissed from his position in the Red Lion and Sun (fr4nian Red Cross) for the same reason, as was 5idiq BakhtAv6r, assistant postmaster of Ardabil; 'Ali-Akbar Im6ni, head of the Ardabil Finance Department, was transferred to Tabriz.
In Ahv6z Dhabihu'1-UtNabili, who had been an officer and was discharged from the army on account of his faith, lost his position in the Bureau of Standards for the same reason; his wife, serving in the Department of Education, was likewise dismissed.
Five Local Assembly members of Saysin were ordered by the State of AdhirbAyjan to leave the town, but efforts were made on their behalf and the order withdrawn. Some of the Assembly members in UskA, MiyAndu4b, and Madghih were required by police to pledge in writing that they would
Page 141preacher Siyyid Mir-Habib of Mar~ghih attacked the Bahá'ís from the pulpit in an attempt to arouse the populace against them. When the Bahá'ís asked the Chief of Police to put a stop to this he said, C�[ did not think a person calling himself a Bahá'í would come to me for redress." Police in Ardabil confiscated the Assembly records, held a Baha officer, 'Ali-Akbar tq6ni, for questioning and obliged an Assembly member, Mul3arnmad-'Au 'In~yati to guarantee that no meetings would be held in his home.
Municipal am-thorities of MiyThdiThb arrested the Local Assembly secretary
Muhammad-Hasan Iq-tisidand others, confiscating Bahá'í books and records.
When the Ahniz Assembly was in session, police arrested six of the members, imprisoning four; later their release was arranged and the Assembly continues to function.
In the village of Chain-Tang there were five Bahá'í families. The whole village attacked them with picks and shovels, striking them until they were near death. Of three women who were severely injured, one, in an advanced state of pregnancy, was expected to lose her child. Rustam, son of 'Abdu'1-Karim AfshAr, was not expected to live. Of the five families � who removed to Hindij &n and appealed to the authorities, � others badly injured were: 'Abdu'1-Karim
Husayn Afsh~r 'Abdu'r-RastlLocal Assembly, in reporting to the National Spiritual Assembly, stressed the fact that the persecutions would spread unless quickly checked.
Bahá'ís of Bahá'u'lláhwere held for questioning because they had closed their shops and attended meetings on Bahá'í sacred days.
More recently, local Bahá'í bakers were forbidden to stop work on those days, but since they refused to obey the order it is expected that they will be expelled from the town. Police summoned a Birjand Local Assembly member, San6'ullAh RidvAni, and told him that not even four Bahá'ís had the right to gather in one place. Later they broke into a session of the Assembly and forced its adjournment. All Bahá'í meetings in Kirminsh4h have been suppressed, al though the Local Assembly continues to function.
Authorities of 'Iraq confiscated all Bahá'í books and documents in the house of the seven martyrs, and removed all Bahá'í records from the Ija?iratu'1-Quds.
They summoned the sister of Hadrat � i-Shahid, 'Am-mih � J&n, and MiMi Silihi, custodian of the martyrs' house, and questioned them as to meetings, names of Local Assembly members, and the like. They are now requiring individual Balilt'is to pledge themselves not to hold meetings.
When Hid~iyatu'11Th ~id~quatparwas ing sick in bed at Marvast near Lazd, and some friends had come to visit him, soldiers and police burst into the house and threatened the inmates with death.
They mocked the Cause and the Bahá'ís present, kicked them and beat them with the butts of their rifles.
The corporal Himmat-QuliBahá'í wrote down the names of those present, and took away two Bahá'í books; a rug and some furniture were also removed. Appeals to the authorities both locally and in the capital proved unavailing. In the baz~irs of Jalirum, the inhabitants mocked the Bahá'ís and then struck down a Bahá'í child, and when the parent protested they turned on him and beat him as well. When municipal authorities offered no assistance the Bahá'ís referred the case to the Spiritual Assembly of Shir&z, through whose efforts the disturbances were checked.
An officer of Kirm&nshih, Dr. 'Abdu'lhh J&vid, was degraded to the ranks and sentenced to two years service in the conscript army as a private, for registering his faith as Baha'i. (Officers are required to answer truthfully as to their religion and yet are not permitted to answer that they belong to any other than the four recognized religions.)
His superiors made every effort to have him sign as Muslim; they made light of the Cause, and reminded him that the ShTh had declared the Bahá'í Faith to be a sect or group, not a recognized religion; one of them, chief of the medical staff, agreed that the Bahá'í Faith would eventually regenerate the world but said that ttthe time had not yet come" to speak openly of it. Dr. J&vid, whose future career was at stake and who was to have but four more months of miii-
Page 142tary service before entering private practice, stood firm and accepted the sentence. This case is typical of many.
Enemies of the Cause in Kiishk-B&gli near Sabziv6x fell upon the Bahá'í 'Abdu'r � Rahim and were beating him to death when he was saved by a passing motorist. The assailants, who were not prosecuted, then plotted against the Bahá'ís with groups in neighboring villages, and when Siyyid 'All-Mubammad-i-Sudkharvi who was walking alone in Kumiz, a band of nine men and several women surrounded him and beat him until he was unconscious.
He came to him � self and started for help, and they attacked him again.
Then some villagers saved him, and carried him into his house, and later one of his sons rook him to Sabziv~r to ask for justice, but it was not known whether anything would be done by the authorities.
The Sabziv~r Local Assemblyinformed the National Spiritual Assembly that unless the attackers were punished, lives and property of all Bahá'ís in the district would be endangered, and the trouble would spread to other areas. The ringleader in this case was Kar-biIA'i-Ijusayn Rasiii, parliamentary deputy of Sudkharv and Kumiz; others of the guilty were: Mull6 'Abbas, son of 'Ali-Akbar;'Hiji Sayfu'116h Tarzavi and 5afiyu'114h Shafi'i; it is noted that Shaykh-'Abdu'1--Husayn, the local mull~, secretly stirs up the populace against the Baha'is.
As the foregoing demonstrates, the Bahá'ís of fr&n are steadfastly enduring the afflictions which the progress of the Cause has brought about. Representations are made to the authorities regarding each episode as it occurs. Recently a general memorandum was presented by the National Spiritual Assembly to the Prime Minister listing the following cases in which the Government ofli � cially and openly shows discrimination against the Baha'is: First, Bahá'ís are refused the good-record certificate � necessary in fr5n � although fulfilling all the requirements; as soon as they state their faith, issuing of the document is postponed on some pretext, or they are flatly told that being a Bahá'í in itself constitutes a bad record.
Sec-and, if seeking work in governmental departments, a Bahá'í is immediately rejected when his religion becomes known. Third, when trying to obtain justice, it often happens that a Bahá'í asking police help is himself imprisoned and the guilty party freed; that, if a Bahá'ís goods are stolen, police make no effort to recover them. Frequently the officials themselves insult and threaten the Baha, even declaring it permissible to deprive them of life and property, and obviously the masses of the people follow suit. The impression is widespread that injustice done to Bahá'ís will go unpunished.
Fourth, the only marriages recognized by the Government are the Muslim, Christian,
Jewish and Zoroastrian.trin has four marriage registries, one for each of these religions, and since the use of any of these by a Bahá'í is tantamount to a recantation of his faith, Bab6'i couples can only send in written notice of their marriage to the necessary Government bureaus, including the general registry and the Minister of Justice.
Official notice was recently given of a new marriage regulation, one section of which, imposing six months imprisonment on any man seeking marriage or divorce without presenting himself at one of the four registries � was directed toward the Baha'is. The NationaL Spiritual Assembly took this matter up with the Minister of Justice, Mavin-i-Daftari, and he promised to take steps along this line but the situation remains unchanged.
The Baha'is, obliged to continue as before, marry according to Bahá'í law and formally notify the authorities concerned. The National Assembly presented a memorandum on the problem to the Prime Minister, Aq6y-i-Jam, enclosing a statement of Bahá'í marriage procedure, and pointing out the following: the marriage law of fr&n is religious, not civil; there are more Bahá'ís in Iran than there are Christians, Jews or Zo � roastrians; the Bahá'ís are obLiged as such to be law-abiding citizens, but cannot register themselves as adherents of another faith, or conceal their faith from the Government.
So far the authorities have done nothing to solve the Bahá'í marriage problem in Iran.
Meanwhile a wave of teaching activity, carried forward by both men and women in spite of every opposition, marks the Bahá'í year 94 in Inn. The following letter received from the Guardian was the signal for
Page 143the Baha here to arise and teach as never before: in in view of the importance of the question of teaching in these days and the need of participation by the dear friends of that region in the recent vital and glorious undertakings of the friends in America, who with all their might have engaged in consolidating the Administrative Order and extending the scope of teaching activity throughout the continents of North and South America � the National Assembly of the Ba � hA'is of that land must endeavor more than ever before to increase the number of men and women believers and to further stimulate the individual Baha'is.
It is hoped that in these last remaining years of the first century of the Bahá'í era, the followers of the Cause of the Ancient Beauty in that blessed country will achieve great victories Instructions have been sent Amin � Amin to pay at the beginning of each year the sum of 2,000 tum~ns to the members of that Assembly to be used for the important work of teaching in that country, so that the sum shall be spent in selecting and sending out teachers, organizing the teaching work, and consolidating all matters relative to teaching activities both in the capital and the provinces of tr~n. The passionate exertions of the sorely-tried friends of that sacred land, in these days when the divine confirmations are manifest in full effulgence in most of the countries throughout the world, will attract the blessings of heaven and the unfailing help of the one Lord ."
(Novem-ber 17, 1937)Assembly has dispatched the following eleven teachers throughout
Ir~n: lIaydar-'Ali Uskti'i, Adhirbiyj&n;lIij Aq& Ra~m6niyin, MAzindar6.n and $a~riyi-Tnrkam&n;IshrAqKhivari,Khur&s4n;
Aid � u'lLih Mu~laq, KhttzistAn(this teacher became seriously ill in Ab~cUn, and was obliged to return to Tihr~n, where he is still confined to his bed); 'A1i-Aq~ Adhari, 'Ir&q; Tar&z-u'lJAh Samandari,
AdhirMyjSn, GiIAn; Hasan'All Muinv~zi (FAdil.-i-Yazdi), Kirm&n Khuizi � st&n. The following eight Bahá'ís serve as district teachers: Muhammad TMbit-i-Sharqi,
I~f&-han; RamadSn-'AliMajd, KhurWn;. Abdu'1-Q~sim Mumt~zi, Tihdn; fldil-i-Tihr&ni
Kish6n ~JAj Muhammad � T4hirMAlmiri, Yazd; ~idiq Sham'B~riq, Zihiddn; Al mad Musta-qimi,
Hamad~n.The folldwing eleven have made voluntary teaching trips as indicated: As'adu'1-tluka-nAy-i--Qazvini, I~fThAn Shir&z Jshniqiy-i-Sangsari, M~zindarin (this young man left his business in Tihrin for four months, and despite the intense heat traveled through M~zindar~n, everywhere visiting the friends and stimulating teaching activities) ; Bahá'u'lláh Khinum izadi, I~Lihin, Ab&dih, Shiriz; KbAnum
F~di1-i-ShirAzi, Tihr&nH~t'i Najaf4Mdi, 1sf Ah~n, Ab6dih, EArs, Ardist~n (this young teacher left his business for a highly successful teaching trip, three months of which was spent instructing the Bahá'í children of ArdistTh; he is now about to undertake another trip to last six months); JinTh-i-hdil-i-M~izindar~ni and Rahmatu'11&h 'Ahi'i, Hamad~n,
KirnninshTh, 'Iraq; Faraju'llih 'Abdiand Ja'far Mulki, Hamadin district; 'Ali-Quli .Amz~jirdi, Gil4n; 'Azizu'lUh Mivh~qi,
AdhirMyj&n.-z&dih, exceptional teacher, has accepted the invitation of this National Assembly to leave his profession and devote all his time to spreading the Cause.
D~wid-Qu1i Raf'ftni will settle in BahichistAn and Sist~n for teaching purposes; this young man was formerly an officer in the army, and was discharged for declaring his faith. He has spent some time in Bahichistin, and is familiar with the leaders of the people, the language and customs, and anxious to work among them. Three members of the National Spiritual Assembly have likewise made trips to accelerate teaching activity; they are: Mahnv~d Badi'i, IsfSh4n, Shir~z Dr. Afriikhtih (vice-chairman), IsThbAn, Yazd, KirmTh; Abmad Yazdini, M&zindar6n, GiIAn. (Other members of the National Assembly, which this year was elected by mail, are: Valiyu'llAh Varq4, chairman; 'Ali-Akbar Furittan, secretary;
Page 144Feasts are now held regularly in TilirAn; new Bahá'ís are first made known to the Census Committee, from which they receive their identification card, and after that are introduced to the Nineteen Day Feast Committee. Teaching meetings are numerous, and in Tihr~n ten leading teachers, of whom four are members of the National Spiritual Assembly, are at the disposal of all seekers in the capital. As a result of this greatly stimulated activity, Bahá'ís as individuals have come to understand the responsibility of teaching, many people have accepted the Faith, and others who were inimical are now favorably disposed toward the Cause.
Nineteen teaching meetings have been held each week in Yazd. During the last six months of 1937, eight hundred people were taught in two hundred and eighty gatherings. Thirty Yazcl believers, both men and women, have volunteered to go on teaching trips. Here as elsewhere, advanced courses are given for new believers. Rash has held regular meetings six nights a week. In BThul (formerly B&rfur&h) and environs, the friends despite great economic difficulties are very active; Aq6y-i-R4xm~niy&n, who has worked extensively with them, teaching, and establishing Spiritual Assemblies in Ashraf, ch6ias and elsewhere, especially praises the twelve Bahá'í families of Gunbad-i-QAbtts; the Turkarn4n inhabitants are friendly with them, and one of the local 'u1am~ has accepted the Faith. KirmAn reports three teaching meetings a week, ShirAz ten, 'IrAq five in addition to nine teaching conferences during the past year. New teaching plans are being furthered in Mashhad and AqAy-i-Mu~1aq reports a successful campaign, in spite of his illness, in A.b~din
Khurramshahr and Abv4z.After teaching many Baihchi-stan notables in ZThid&n and Z&bul, Nabil-z4dih traveled to Kh4sh, where, in the intense heat, he succumbed to the insidious local fever; later, during a six months stay in Birjand, he attracted one hundred and thirtyfive new believers, whose children have likewise been entered in the Bahá'í character-training classes. In the face of sickness, unfavorable climate, and primitive conditions, the present labors of Ir4n's teachers represent a spectacular achievement.
Recently added to sacred and historic places now owned by the Bahá'ís are: two-thirds of the house of thu Mirza. Abu'1-Q&sim, frequented by the B&b and adjoining the buildings next to His House in Shidz. House of the martyr, Hadrat � i-KhAl (the Mb's maternal uncle), Shir~z.
Burial places of Sar6ju'sh-Shuhad~'Burial place of the four martyrs of 'IrAq, Shahid Mull4-Mshi;
Jalil Mulli Muhaminad-'Ali; NabilAq~ Naw-shad. Burial place of I1lasan-'Ali KMn, the martyr, I~f4h&n. Thre&-fourths of the house of Mabb~bu'sh-Shuhad~', the martyr, 1sf i-Mn.
Two houses at the end of the Street of the Sword-Makers, near the House of the B&b, Shiriz. Burial places of the eight martyrs of Ardik&n, also of the martyrs Siyyid Ya~y&, Sirjin; Ust~d Mirza D~var~ni,
Raf-sanj 6.n; Ilusayn-'AliAssembly has ordered purchase of the BTh's place of business in Biishibr and of the bath frequented by Him in the Street of the Sword-Makers Shirciz, and likewise hopes to acquire the entire house in Chihir-Burj, RiQ&iyyih (formerly Unimiyyih) where the Báb stayed; repairs on one section of this house, also on that of the seven martyrs of 'Iraq, are going forward.
Local Assemblies which for various causes had ceased to exist in the following towns have now been reestablished: Gurg6.n; Bujniird, NasrTh~id-i-Jam, Turbat-i-Jam, (Khur~s~n); Durakhsh, Sarchih, Khcisf (Q~yinit).
During the past year building of the Tib-rAn Haziratu'1-Quds was continued. The eastern section was finished, the doors set in and all debts paid. New pledges were then collected for roofing the auditorium, and when European firms approached in this connection asked as much as 358,000 tiimins to do the work, the devoted Bahá'í 'A1i-Aq~ tIaddid and his sans 'AbbAs-Aqi and Akbar-Aq~, undertook to complete this part of the building for 40,000 tam~ns.
A further activity of the National Assembly has been connected with trinian Bahá'ís who formerly lived in the USSR; Soviet au
Page 145thorities have recently expelled all Idnian subjects from Russia, and it is learned that some Bahá'ís of 'Ishqabad and BALi have been imprisoned there.
The National Assemblyhas done all in its power to aid those sufferers who have returned to Iran; it has requested the Government to allow free entry of their belongings into the country, and sent funds raised in Tihr~n to the Local Assemblies of Mashhad and Raslit to be used on their behalf; these Assemblies and that of Bandar-i-Pahlavi and Tabriz are doing all they can to provide f or them.
The Bahá'í youth of Iran are showing themselves fully capable of carrying on the work of the Faith.
The Central Committee of Bahá'í Youth, recently formed in the capital, corresponds with other Bahá'í youth groups and coordinates youth activity. Other committees include the Athletics Committee, which supervises sports and health, and committees for teaching public speaking, foreign languages, and advanced Bahá'í subjects.
Ten meetings, four of which were for women, were held in Tihr&n February 2 527 by the youth, with a total attendance of 381 persons; the uniform program of these meetings included the chanting of prayers, deliberations as to teaching and the rOle of Bahá'í youth, and refreshments. Sa1im-i-Niin~, just returned from Haifa, delivered messages from the Guardian, and Aq&y-i-PanThi presented flowers on behalf of the Bahá'í youth of 'Ishq~Nd, also pledging 500 riyAls for teaching work. One of these meetings was held at the village of Hasanib~id, where a memorable luncheon was served by the villagers and the youth donated 175 ttimAns toward completion of the local Haziratu'1-Quds; similar gatherings were held by youth throughout the country.
ANNUAL REPORT � NATIONAL SPIRITUALAPRIL, 1936 � APRIL, 1937 THE current year may justly be described as outstanding in the history of the Faith in this land. We have been conscious of a new and vital spirit within the community, and outward signs of its activity have not been lacking.
Looking backward, over even so short a period, we may discern three stages in the general development. First an awakening among all the believers, second a realisa-tion of community consciousness, fostered by, and coincident with, the establishment of the Administrative Order, and thirdly the beginning of a wider and more effective teaching work.
The year began with an event of outstanding importance; the receipt of Shoghi Effendi's general letter entitled "The Unfoldment of World Civilization," a copy of which was sent to every believer. To this, more than to any other outward cause, may be attributed the expansion of consciousness which has been apparent in the English Ba-M'i community.
Our attention was directed in a compelling manner to the wide and universal aspects of Bahá'u'lláh's Revelation; we were given an indication of the course of history in the next few years, and were forced to realise the crucial necessity of building, firmly and steadily, the fabric of the New World Order in Great Britain. In this letter the Guardian called attention to two processes at work within society � one of disintegration affecting every phase of human life, and one of construction associated directly with the rise of the Faith of Bahá'u'lláh. Subsequent world-shattering events � to name but two, the abdication of Edward VIII with the consequent attacks upon the church, and the outbreak of war in Spain between the upholders of two social doctrines to whose alignment of forces the Guardian had already referred in a previous letter � bear striking testimony to the Guardian's unerring perception, and in association with a host of other ills � strikes and lockouts, civil disturbances, universal rearmament � confirm his dictum that humanity is now entering the outer fringe of the darkest period of its history.
"The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appeareth to be lamentably defective."
Page 146This clear analysis of the present world picture, followed in the second half of his letter by an intimation of the entrancing vision of ttThe Most Great Peace," aroused in the hearts of the friends a desire to play their part in the establishment of that great day. In this noble aim the National Spiritual Assembly provided initiative and leadership, and served as the channel for a flow of encouragement and guidance which constantly came from the Guardian. The activity, consolidation and strengthening of the National Spiritual Assembly has been one of the significant items of the year. Through the measures which it has initiated, the contact it has maintained with the community, the supervision it has exercised over the local Assemblies and isolated believers, and through much practise in the Baha technique of consultation, it has won the confidence of the friends and acquired a valuable experience to be handed on to subsequent national bodies.
Early in the year a Teaching Bulletin was issued by the National Teaching Committee at approximately regular intervals of a month. It proved a valuable means of drawing the believers together and of stimulating them to fresh activity. It also gave instruction in, and stressed the importance of, Administration. Very soon, however, the National Spiritual Assembly felt the need of some means of direct and less circumscribed communication with the friends, and the Teaching Bulletin was discontinued and the Bahá'í Journal brought into being. The Ba-hd'i Journal exists as the official organ of the National Spiritual Assembly and has proved one of the greatest assets to the
Faith in England. Ithas been of especial service in assisting the N.S.A. to carry out its desire of real-ising, in the whole country, that organic unity which is at the core of Bahá'í society. Its scope and tenor will progress with the Faith.
In addition to the regular publication of the Bahá'í
Journal, the NationalSpiritual Assembly has circularized the friends on three occasions, once in November calling attention to the principle of unity underlying all Bahá'í life, and urging the observance of two Bahá'í laws � regular attendance at the Nineteen Day Feast, and regular subscription scription to the Fund and on two other occasions ~n connection with the
Publishing Company.Letters have been sent throughout the whole Bahá'í world on two occasions the first in September containing a brief report of our activities, and the second in April 1937 in connection with the
Publishing Company.The idea had been considered of holding a Summer School, and the Guardian signified a desire for it. The National Spiritual Assembly recognized, not oniy the value of Summer School as an institution but the opportuneness of a national undertaking which would call for the support and effort of all the believers. A Committee was appointed to investigate all the possibilities and to make recommendations to the National Spiritual Assembly.
Due to its perseverance and tiring work and the support of the National Assembly, the first British Bahá'í Summer School was held in August, 1936, at Matlock Bath.
Its success was beyond the most sanguine hopes, and a fresh spirit of fellowship and dedication was engendered and diffused throughout the country. The classes were of a high standard.
It would be hard to overestimate the significance of this achievement in the development of the Faith in England, for it demanded and received the enthusiasm and full support of all the believers, it undoubtedly attracted Divine confirmation and stands as our first important national undertaking.
The Guardian signified his pleasure at its success and sent the following message:~~~ccThe institution of the Summer School constitutes a vital and inseparable part of any teaching campaign, and as such ought to be given the full importance it deserves in the teaching plans and activities of the believers. It should be organized in such a way as to attract the attention of the nonbelievers to the Cause and thus become an effective medium for teaching." Plans are already complete for the second Summer School in August, 1937.
In July, 1936, the World Fellowship of Faiths held its second International Congress in London, the subject being "World
Fellowship Through Religion."Representatives of all the leading Faiths were present and a session was allotted to each one. The Baha
Page 147The tent which was pitched in the garden of Mazra'ih, near 'Akka, for Bahá'u'lláh.
Page 148paper, approved by Shoghi Effendi, was composed and read by Mr. Townshend.
In introducing the Bahá'í session, the chairman, Sir Herbert Samuel, said in effect that if he were asked to say which of all the Faiths represented was the nearest to the aim of the Congress, he would reply the Baha'i, for World fellowship and unity is the raison d'6tre of the Bahá'í Community.
Mrs. Helen Bishop, Madame Orlova and Mr. St. Barbe Baker spoke for the Faith, and Mr. Hirst, of Leeds, made a plea for recognition of the Bahá'í principles.
Two important decisions of the National Spiritual Assembly made during the year are as follows: � One, reported in Bahá'í Journal number one and clarified in the following number, reads: (tlndividual believers must not communicate with persons of eminence in governmental or political circles, except through the National Spiritual Assembly." The second ruling delimited the area of jurisdiction of the London Spiritual Assembly to within a radius of twelve and a half miles of Charing Cross.
In January, 1937, a convention of Bahá'í students was held in Paris. Six people attended from England and one of them read a paper.
A cable was sent to theAssembly during the period of the floods in the Mississippi valley, expressing the sympathy of the British friends with America in this national disaster.
The following Committeesof the National Spiritual Assembly have been working during the year: � Teaching; Reviewing; Contacts;
Library; Summer School.has approved a book on the Faith and some articles.
The Contacts Committeeis in close touch with the N.S.A. and sends literature to many people. The Library Committee has been appointed only recently but has succeeded in placing books in various public libraries. Mrs. George was appointed to maintain contact with the isolated believers, a service which is greatly appreciated by them.
TEACHINGIn April, 1936, the following message was received from the Guardian:~~~ccThere is undoubtedly no higher call than that of bring-rng rng the Message to a world tormented and torn on every side by the forces of destructive materialism.
It is for us to realize the full measure of the responsibility that has been laid upon our shoulders in this matter, and having attained full consciousness of our responsibility to unitedly arise to contribute all that we can towards its discharge."
AL though teaching has never ceased and has been notable in certain instances such as Summer School and the work in Devonshire, it is realized that this year in England has been a period of internal consolidation, of gathering our energies, of investigating the most opportune fields and the most effective methods, of gaining experience and of preparing for efficient teaching work.
The N.S.A. believed that one great factor not yet integrated into the scheme of national teaching, is the potentiality of every believer, no matter what his capacities or talents may be, to teach the Cause, and it strongly recommends that this matter should receive the deep and prayerful consideration of every follower of Bahá'u'lláh.
Early in the year Mr. and Mrs. Bishop came to England and in addition to working in London made a tour of various parts of the country, speaking to audiences gathered by resident Baha'is. They returned to Geneva in September. After examination of Mrs. Bishop's report the National Spiritual Assembly wrote to Shoghi Effendi requesting her services for another year, a petition which the Guardian granted.
Mrs. Bishop was asked to go to Torquay, where in association with Mr. Tobey and Mrs. McKinley active work was begun. From
December until April aconstant and intense campaign was conducted, Mrs. Bishop speaking in churches, intellectual institutions and private homes. The result of this work was that three people declared themselves and were enrolled, while a large number were greatly attracted to the Faith and the Teachings were widely spread in that district.
Follow up work will be continued by the five be � lievers now there, who are preparing themselves for intensive work with a view to enlarging the group into an Assembly.
In the work of the Spiritual Assemblies there is apparent at this end of the year, a different and more impressive method than
Page 149In both London and Manchester the old type of teaching in wide generalizations has been succeeded by intensive and vital discussion groups.
In London, the removal of the centre to 46 Bloomsbury Street made it necessary to conduct a more intimate type of meeting, similar to a fireside group.
This has proved highly effective and large attendances are the rule. Fireside meetings have been conducted at various homes, and in Crouch End a group has been formed under the jurisdiction of the London
Spiritual Assembly. Thisgroup recently rented the Hornsea Town Hall and conducted a well attended and successful public meeting. Plans are being made for a series of public lectures in Caxton Hall during May. London has enrolled seven new believers during the year.
In Manchester a new and vigorous spirit is at work. The Spiritual Assembly has taken a hail in the centre of the city and is making full use of it. The Nineteen Day Feast has become firmly established in the community, and with an increased understanding of the Administrative Order, a new teaching programme is being undertaken.
Two new believers have been enrolled.may be mentioned under the heading of Teaching, for this group, organized and directed by Madame Orlova, has proved an effective means of attracting young people to the Faith and of giving .them first hand experience of Ba � h&'i consultation. At NAWRUZ the group presented scenes from CCAS You Like It" and is now working on a pageant of the ccSeven Valleys."
In March, 1937, Mr. Siegfried Schop-flocher brought a message from the Guardian to the effect that he wishes us to stress two things : � humanity has come of age, and the appearance of Bahá'u'lláh. These are the two factors to resolve the modern cciddl of existence."
A small pamphlet was composed by the National Spiritual Assembly and five thousand copies printed, available at a penny each.
From the very beginning of the year the National Spiritual Assembly felt the need for literature printed in England, but owing to lack of resources the need remained unfilled.
Shortly however, circumstances arose with which all the friends are acquainted, which led to the decision to form a Publishing Company, for the purpose of publishing BabS'i books through an established printing house. In this project the National Spiritual Assembly was fully supported and encouraged by the Guardian, who sent �50 towards the Fund needed. The National Spiritual Assembly pledged and gave its full support, both moral and financial, and sought the help of the friends. The response was immediate and generous, but only from a limited number. The N.S.A. is confident, however, that when the project itself, and the wide range of its probable results, are more fully understood, every believer will sacrifice for its success. 'With the permission of the Guardian, a circular letter was printed and sent throughout the Bahá'í World, seeking the help of the worldwide Bahá'í community. It is surely a symptom of the almighty assistance of Bahá'u'lláh, that within the short space of one year, we should have successfully accomplished a national undertaking and embarked on another which bids fair to become international in scope. For Shoghi Effendi has likened the establishment of the Publishing Company to the building of the Temple in America and indicates that its success may Ccmark the inauguration of a new era of expansion of the Cause throughout the British Isles and the rest of the far � flung British Empire." At its last meeting the N.S.A. was advised that there was �153 in the Publishing Fund, which is sufficient to establish the Company legally with a limited capital liability of �100. Proper legal advice has been obtained and the N.S.A. has recorded its decision to register the Company as
"The Bahá'í PublishingCompany, Limited." Investigations are being made as to the most favorable method of associating the N.S.A. with the Company. It may be truly said that upon the progress of this plan depends that expansion of the Teaching work which it is now our chief duty to promote.
On March 29th the following cable was received from Haifa ~ Assemblies celebration marriage beloved Guardian. Imperishable honor bestowed upon hand
Page 150To this joyful news the National Spiritual Assembly, the Spiritual Assemblies of London and Manchester, and the Bournemouth Group, cabled their expressions of delight. The union of East and West, so dear to the Master's heart, has been cemented in his own Family.
During the year the National Spiritual Assembly has met twelve times; ten times in London, once in Manchester and once at Summer School. It was found necessary to purchase a typewriter for the secretarial work.
One of the greatest problems with which the N.S.A. has had to contend, has been the National Fund. Although this year, receipts are slightly in excess of expenses, it wiji be seen from the Treasurer's report how very limited are the funds at the disposal of the N.S.A. It is felt that the friends do not yet realize the importance of regular contribution to the Fund, or that it is a Bahá'í Law, and not a principle a command of
Bahá'u'lláh.This report would not be complete without some reference to the encouragement and guidance which has been received from the Guardian during the year. His constant message has been to persevere and teach the Cause. ccpersevere and never feel disheartened."
"Rest assured and persevere."C(NOW is the beginning of your work. And as in the beginning of every task, you are bound to meet all sorts of difficulties.
The more you strive to overcome these, the greater will be your reward, and the nearer you will get to that glorious success which, as repeatedly promised by Bahá'u'lláh, must needs crown the efforts of all those who, wholeheartedly and with pure detachment, strive to work for the spread and establishment of His Cause." And lately these inspiring words to an individual believer, pub � lished with his permission. "The goal is clear, the path safe and certain, and the assurances of Bahá'u'lláh as to the eventual success of our efforts quite emphatic."
In comparison with the greatness and eventual destiny of the Faith of Bahá'u'lláh, the year may well seem to be of little significance. But in comparison with previous years, and remembering the difficulties which have been overcome both within and without the Faith, and remembering too the smallness of our numbers, we can realize with gratitude the meaning of the Guardian's words referring to Ccthis auspicious stage in the evolution of the Faith" in England. The uniting of all the friends in an organic unity, the strengthening of the position and authority of the National Spiritual Assembly, the firm establishment of the Administrative Order, as attested by the Guardian, the publication of the Bahá'í Journal, the in � ception of Summer School, the teaching campaign in Devonshire, the consolidation of the Faith in London and Manchester within the Administrative structure and the subsequent beginning of new teaching work in those centres, the initial success of the plan for the Publishing Company, the enthusiasm and active work of the London Youth Group � these are among the outstanding features of the ninety-third year of the Bahá'í era in Great Britain.
CCA11~praise and glory be to God Who, through the power of His might, hath delivered His creation from the nakedness of nonexistence, and clothed it with the mantle of life 0, how blessed the day when, aided by the grace and might of the one true God, man will have freed himself from the bondage of the world and all that is therein, and will have attained unto true and abiding rest beneath the shadow of the Tree of
Knowledge."APRIL, 1937 � ApRIL, 1938 IN our last annual report we noted an awakening of community consciousness among the believers throughout the country. The current year has been characterised by a continuation of this process, with the accompaniment of growing pains. The guiding hand of Bahá'u'lláh has been apparent in creating conditions which have forced us to face our own problems and to stand on our own feet as a functioning community within the Bahá'í
World Order.We have been deprived of the services of the American teachers by their departure
Page 151from England, but their work has been continued, which in itself is a testimony to the ability and determination of the English community to develop from its own resources. The National Spiritual Assembly wishes to express its deep gratitude to those visiting teachers who have done so much to help us during the past two years. They not only taught the Faith to enquirers, but prepared the believers to do the same, and keenly as we fed their loss we can oniy be grateful for the opportunity which we now have of nursing the tender plant of the Faith in this land, and with the help of God, sending its roots deep into the soil.
This growing unity of the believers expressed itself at Summer School and at the Teaching Conference in December, when friends from all over the country assembled together. As a means to further this process the Conference recommended to the N.S.A. that three annual rallying points for all the believers be established. The recommendation was confirmed and the three occasions chosen were Convention, Summer School and a midwinter
Teaching Conference.National community consciousness has been fostered in various other ways such as the distribution of the Bahá'í Journal, the meetings of the N.S.A. being held in Manchester and London and correspondence with isolated believers.
While doing everything possible to con � solidate the community, the N.S.A. has remained aware of the danger of becoming exclusive which might lie in such a policy.
A statement was made about this in one number of the Bahá'í Journal. The unity and close association of the friends is of utmost importance, but we must not lose sight of our relationship to all humanity. "Consort with all people with joy and fragrance." Our Nineteen Day Feasts, meetings, and other activities should not become ingrown, but should be related to the tremendous drama of current history, to the sense of crisis, and to the spiritual struggle whose effect is so apparent in the contingent world.
TEACHINGAt the beginning of the year the National Spiritual Assembly decided not to appoint a new Teaching Committee, but to take charge of this work itself.
Miss Baxter was appointed Teaching Secretary to keep records of the work and to suppiy the N.S.A. and teachers with information for followup work. This arrangement has worked out very well.
In Devonshire the believers have continued the work so ably started by Mrs. Bishop.
Mrs. Stevens conducts a regular study group in Torquay, and Mr. Tobey has held meetings in Dartington HalL Mr. Hansford has declared himself a believer. Mr. Bahá'í and Mr. Hof man have both spoken at Dartington Hall, and Mr. Tobey has spoken in public in Torquay.
The group in Devonshire will miss Mr. Tobey, who has just left for America for an indefinite stay, but it is felt that the Faith is now established there and will continue to grow through the assistance of Bahá'u'lláh and the efforts of the resident believers.
Mrs. Romer, who was here for a few months, made several contacts in Brighton with clubs and societies, and held meetings in a private home. She was able to arrange a public lecture in the Unitarian Church, where Mrs. Bishop had already spoken. The N.S.A. delegated the follow � up work in this place to the London Spiritual Assembly and voted �10 for expenses. London reports that Mrs. Cranmer has been made secretary for this work.
A group of people in Salisbury have become interested in the Faith. Lady Blom-field, Mrs. Bishop, Miss Weliby, Mr. hi-yuzi and Mr. St. Bark Baker have visited them.
Hospitality has been extended to Bahá'í teachers by Mrs. Hill, who has also arranged the meetings.
The Bahá'ís of Bradfordhave taken part in some of the Mancbester activities.
Recently Miss Joan Wilkinsonwrote to the N.S.A. to ask for a teacher for a group of young people whom she had interested in the Faith, and Mr. Hofman went there in April and reports a good meeting with keen interest. This work will be followed up by sending more teachers to help the four resident
Baha'is.Two groups have been addressed in Bristol and a lively meeting was held in Letch-worth at the Theosophical Lodge.
In Manchester regular meetings have beenheld at the Centre. Special meetings were held for the international Bahá'í youth day, at the Teaching Conference, and at Naw � Rtz.
Mrs. Bishop helped the Assembly greatly, and visited many outlying places to speak of the Faith.
Two series of public lectures were held at Caxton Hall, London, but they were not considered successful.
Regular public meetings have been held in the Centre and the group at
Crouch End and MuswellHill have continued their work. A few fireside meetings have been held. Madame Orlova addressed the children's group of one of the Cooperative Society's branches and the Free Religious Movement at Lindsay Hall. Lady Blomfield spoke to the Society for the study of religions, with Sir Denison Ross in the chair.
The Teaching Conference, held in Manchester during December, was vital and inspiring. Two methods of teaching were discussed, personal and collective.
In the first place it was considered that the individual could only affect others by striving to attain a higher state of consciousness through prayer and devotion. By understanding the Teachings and their application to daily life and world problems, the believers could become assured and calm in a troubled world, and this would be an attraction to others. In teaching organised by an Assembly it had been found that public lectures were not successful.
Fireside groups and social meetings, informally conducted, were agreed to be the best ways.
SUMMER SCHOOLThe Summer School of 1937 proved once again the immense services which this institution can render to the Faith.
It was opened by Lady Blomfield, at the Friendship Holidays
Association Centre, MatTockBath. Many non-BaM'is were present, and it is hoped, in accordance with the Guardian's instruction, to make each Summer School more and more attractive to those who have not inquired deeply into the Faith.
It was felt that the lectures covered too wide a field, in spite of the fact that they were enjoyed by Bahá'ís and visitors alike. The Summer School Committee recommended that future schools should be held in a place which could be entirely occupied by the School, as although contacts can be made when we share a place with others, it is more difficult to develop
Summer School as a Bahá'íinstitution. The N.S.A. has approved this recommendation and this year it is hoped to occupy the entire premises of
Cudham Hall in Kent.The lectures were supplemented by evening talks and entertainment.
Mr. St. Barbe Baker showed pictures of the gardens round the Shrines on Mount Carmel, among which was a picture of the Master.
PUBLISHING TRUSTThe details of this project have occupied the N.S.A. during the whole of the year. There was great difficulty in associating the N.S.A. with the Trust because of the fact that we are not incorporated and have no legal status. Mr. Menasse, the lawyer engaged by the N.S.A., has been most helpful and the Trust Deed is now registered, and deposited at the bank. The Trustees are, Mrs. Brown, Mr. Albert Joseph and Mr. Norton.
They hold the funds of the Publishing Trust under the supervision of the National
Spiritual Assembly.The Fund stands at �232, for about �86 of which we are indebted to subscriptions from Bahá'ís in other parts of the world. The N.S.A. has decided that the Trust shall act as wholesale distributor for Bahá'í literature, and will gradually take over the stock now managed by the London library. This cannot be done at once, but application has been made to the London Spiritual Assembly for cupboard space, and as soon as this is available the Trust will start work.
Mrs. Brown has been appointed treasurer and Mr. Hofman manager. A separate bank account and separate set of books will be kept.
The Trust will sell literature to local Spiritilal Assemblies or individuals, and act as booksellers for such publications as ttThe Promise of All Ages," ttParis Talks," and other literature, the copyright of which is held by individuals.
The first publication of the Trust itself is now at the printers. This is a revised and reedited edition of Dr. Esslernont's booklet (CE li" '11'h and His Message." Much care has gone into the preparation of this pam �
Page 153phiet, and the literary and artistic talents of several of the believers have been utilised. It is hoped to produce an introduction to the Faith which will be up to date and of universal appeal.
Copies will be sent throughout the Bahá'í world and it is hoped that orders will come from abroad.
A Life of Bahá'u'lláh, by FT. M. Baha'i, is now with the Reviewing Committee, and a prayer book is in process of compilation.
LONDONhas added three believers to its membership, and reports that the Nineteen Day Feasts and other feast days are receiving better attendance than before.
Some valuable work has been done on the classification of material left to the
Assembly by Dr. Esslemontand Mr. Simpson and to quote the Archives Committee, "There is much of great interest and value, especially amongst the correspondence between Dr. Esslemont and Mr. Simpson. In time to come I am sure they will shed much light on the early days of the Cause."
Mr. Grant, the editor of the Rangoon Times, who has done great service to the Faith through his paper, has been in London for some months. He has been the guest at dinner of the London Assembly and has spoken at the Centre.
Mrs. Routh of Australiahas also been a welcome visitor, and has helped greatly with Teaching and social work at the
Centre.An exhibition of Bahá'í books, photographs, and other objects has been kept in the Centre since
Nawruz.A bulletin has been issued regularly for the last few months.
MANCHESTERThe growth and consolidation of the community in Manchester, has been one of the most encouraging features of the year. The Spiritual Assembly has had many problems to face, but the growing attendance at their public meetings, of non-Bah6Ns, is an indication of the vital spirit within the community.
Four new believers have been added.Visitors and teachers have been sent to outlying groups and isolated believers, and the success of the Teaching Conference was due in no small measure to the warmth of hospitality accorded by the Manchester friends.
A newsletter has been started for circulation among members of the community.
In October, Mrs. Slack retired from the N.S.A. and Mrs. Langdon-Davies was elected to the vacancy.
Mrs. Weeks, who used to mimeograph the Journal before it was printed, has presented the N.S.A. with her duplicating machine, and it has been lent to the London Spiritual Assembly.
An attempt was made to secure incorporation, but was unsuccessful.
One of the greatest difficulties with which the N.S.A. has to cope, is the National Fund. It has not yet reached the healthy condition of receiving a steady flow of contributions from the believers. Until this condition is reached the Faith cannot grow steadily and surely as it should, and all national undertakings will have to be spasmodic, financed by appeals to the believers.
The work of the N.S.A. has now reached a point where it should be carefully planned in advance, upon a definite budget. It is therefore recommended for the attention of the Convention and the incoming N.S.A., that this problem receive deep and serious attention, and that every effort be made to ensure a regular income, however small, to the National Fund.
The growing tension in world affairs, and the sense of the imminent breakdown of the existing order, force us to consider what steps we shall take to preserve our work in the event of war. Under these conditions we must also consider what are the most effective means of bringing the message of Bahá'u'lláh to the attention of large num-bets of people. It is recommended that this latter problem be considered separately from
Teaching.Two years ago the following message was received from the Guardian: "There is undoubtedly no higher call than that of bringing the Message to a world tormented and torn on every side by the forces of destructive materialism.
It is for us to realise the full responsibility that has been laid upon
Page 154our shoulders in this matter, and having attained full consciousness of our responsibility to unitedly arise to contribute all that we can towards its discharge.~~ The N.S.A. recommends for consideration the suggestion that the Faith in England should, for one year, regard itself, and attempt to function as, a teaching organism. Let all our efforts and energies be directed to this supreme aim. The work of individuals, spiritual assemblies, and the national assembly can be coordinated through the methods and institutions of the administration.
Our prayers, our thoughts, our actions, can be focussed on this end, and we may be sure of the Guardian's support and of the assistance of the Holy Spirit.
ccj say unto you that any one who will rise up in the Cause of God at this time shall be filled with the spirit of God, and that He will send His hosts from heaven to help you if you have faith. And now I give you a commandment which shall be for a Covenant between you and me; that ye have faith; that your faith be steadfast as a rock that no storms can move, that nothing can disturb, and that it endure through all things even to the end; even should ye hear that your Lord has been crucified, be not shaken in your faith; for I am with you always, whether living or dead; I am with you to the end. As ye have faith so shall your powers and blessings be. This is the standard � this is the standard � this is the standard."
Faithfully, in His Service, National Spiritual Assembly, by DAVID HOBMAN, Secretary.
THE BAHÁ'Í FAITH IN EGYPT19361938 EGYPT today ranks among Eastern nations as a center of modern civilization.
Her cultured classes, aware of modern trends, are furthering her social progress along international lines. She demonstrates a new spirit of tolerance, greatly needed in a part of the world where religious fanaticism has not yet been relegated to the past.
Following the historic pronouncement in 1925 of the Muslim courts, which declared the total independence from IslAm of the Bahá'í Faith, the Bahá'í Cause has spread widely throughout the country, and not only the principles but also the laws of Bahá'u'lláh have been firmly established.
Today even matters of personal status, including marriage, divorce, alimony and the like, are subject in Egyptian Bahá'í communities to the decision of the Spiritual Assembly, functioning on the basis of the laws of the ccKitáb~i~Aqdas.~~ ~ declares a recently issued statement of our National Spiritual Assembly which is illustrative of the highly developed state of Bahá'í Administration in Egypt, (taccording to the instructions of the beloved Guardian may under no circumstances refer cases to Muslim religious courts. Civil cases, however, may be referred to the courts involved, although the National AssemiMy prefers to have them considered by our own bodies. Cases involving Bahá'ís and non-Bah&is may be referred to Bahá'í Assemblies providing both parties agree in writing to accept Bahá'í arbitration. As regards criminal cases, all Bahá'ís are subject to the laws of the country."
Thanks to the valuable gift of an acre of cultivated land, presented to the
National Spiritual Assemblyby ShariThim Effendi 'Ubayd of Cairo and legally transferred to that body, the National Spiritual Assembly is entitled to all civil rights authorized by law. In order to give the Declaration of Trust permanent legal force, the amendments which were adopted subsequent to 1935, as well as a document empowering the abovementioned donor to the usufruct of the land for a period of five years, arc being legalized. However, the final official recognition of the Baha community by the Government is still pending, and at this writing we await the reply of
His Excellency the PrimeMinister to a renewed petition, duly approved by the Guardian, regarding this.
Current opposition to us is chiefly exercised by Muslims on religious grounds. Not
Page 155long ago, when Malakat KiThnum, beloved daughter of Mabmfid Effendi Nochougati, passed away in Port Said on September 17, 1937, an event followed which exemplifies the current situation. At the request of Mahmiid Effendi, the
Local Spiritual Assent-blyresolved for the first time to conduct the funeral ceremonies entirely according to Ba-hi'i rites. Non-Bahá'í relatives of the deceased threatened that unless Muslim rites were observed, they would cause an uproar in Port Said and would take away the body by force.
The Bahá'ís proving inflexible, the relatives then begged that the funeral procession should at least stop at the Mosque for prayers; again the Baha'is, realizing the implication of this, refused, and communicated with the Chief of Police, who provided them with an armed guard. Draped with a rose-colored cloth and covered with flowers, the coffin was borne through the streets of the city; musicians preceded the casket, school girls dressed in white and carrying red roses accompanied it, and the local Baha community and their friends followed.
The streets were thronged with those who had come to watch the Bahá'í cort~ge.
Bahá'í tablets were chanted at the grave, and later a great number of Muslims, Christians and Jews came to the Bahá'í Center to offer condolences and listen to Bahá'í prayers. The friends felt that the last link binding them to the old order had now been broken.
in compliance with the request of the National Spiritual Assembly of India and Burma, this National Assembly approached the Muslim religious court with a view to obtaining an exact copy of the text of their verdict of 1925; the copy received was that of the Court of Appeals, and we have now applied for a copy of the pronouncement given by the Court of First Instance. We have likewise made English translations of our Bahá'í Laws on Matters of Personal Status, and have forwarded these to the Guardian, and to the National Spiritual Assemblies of the United States and Canada, of India and of Australia.
We have further appointed a committee to study the question of the Ijuqitiq ("Rights of God" or tithes) and to collect all Bahá'í sacred writings on this subject; the resulting compilation will enable us to establish still one more of the laws of
Bahá'u'lláh.As present conditions are not favorable to an extended teaching campaign, Bahá'ís arc being urged by their Assemblies to redouble their individual efforts along this line.
Meetings, Feasts, studies planned by the Annual Conventions, arc a continuous inspiration, and the number of declared believers is always on the increase. Our teaching activities will be greatly confirmed by the construction of the Haziratu'1-Quds in Cairo, a project encouraged by repeated donations from the Guardian and soon to be carried out. The visit of our beloved friend, Mr. F. Scbopflocher of America, during the winter of 1937, also resulted in important teaching work; his speech at the Y.M.C.A. in Alexandria was published in the CtEgyp~ tian Gazette," and another article appeared in CCLa Bourse tgyptienne," which also published an article by our friend Mine. Ghar-zuzi.
At the suggestion of theAssembly requested 'Abdu'1-Hamid Effendi Ibr&him, an Alexandria believer and one of those three Bahá'ís who served the Cause in Ethiopia, to proceed to the S~id~n and establish a permanent residence there. He reached Khartiim, the capital, in May, 1937, and opened a tailor shop. His latest report gives us full details of the manners, customs and beliefs of the Si~d4n, and he assures us that through the confirmations of Bahá'u'lláh he will be able to establish the Faith in that land.
In October, 1936, Dr. M. Silih, present chairman of the Spiritual Assembly of Alexandria, visited the Baha of Tunis in compliance with the Guardian's request.
The friends there made use of the occasion to study the Baha Administrative Order, and were supplied by this National Assembly with copies of our Declaration of Trust and ByLaws, also of Baha Laws on matters of Personal Status.
Dr. 5Alib hopes to visit Tunis again in 1938.Assembly has undertaken during the period April, 19361938 to achieve a twofold task, namely, that of internal consolidation and of diffusing the Divine fragrance among the masses.
The following events will perhaps give an idea relating to this.
In compliance with the expressed and repeated requests of the Beloved Guardian to carry the Divine Message to Sulaym6niyyih, the center of 'Iraqi Kurdisuin, the N.S.A. requested the N.S.A. of Ir6n for a teacher, who on his arrival was entrusted with this urgent and high mission to the Kurds. During his stay of nearly four months (Feb-ruary till June, 1936) in Sulaym&niyyih the teacher, 'Abdu'I-J-Tamid Ishr~q KMvari, succeeded in sounding the Call within the very walls of KhAlidiyyih Mosque which, it is said, Bahá'u'lláh bad visited during His sad retirement to the uninhabited mountain of Sargalii.
He attracted a considerable number of inquirers of various classes � mulUs, government officials, shopkeepers, and others, from whose sight he attempted to remove the agelong veils of superstition, and to open their eyes to the unprecedented glory of the King of Days.
Among the investigators, the enlightened few were able to perceive, to some extent, the immensity and the indispensability of Bahá'u'lláh's unique Dispensation; while the ignorant and the uneducated, at the instigation of the jealous mullAs who feared the threatening influence of the Faith, caused such an increasing stir and tumult as to arouse the alarm of the local government, who on the ground of maintaining public order and security ordered the Bahá'í teacher to leave that town for Baglid~id within twenty-four hours.
One month before this expulsion, the N.S.A. had sent Jamil N6ji, a believer of BaghdAd, with his family to take up his residence in SulaymAniyyih for the purpose of assisting and following up the work of Mr. Khdvari. This young man, who lived there for four months and was a hairdresser by profession, proved to be of help to Khivari in time of danger, and was able to attract a number of inquirers, to whom he proved the Divine origin and explained the outline of the new World Order.
He, too, was, needless to say, boycotted by the ignorant and the prejudiced, and was finally obliged to return to Ba~did. Two other young friends, at their own expense, paid flying Visits to Kurdistin, one in the spring and the other in the fall of 1936.
Though the immediate consequences of the Bahá'í endeavor to plant the seeds of the Faith among the Kurds may seem to be insignificant; though the Cause of Bahá'u'lláh was maliciously opposed and publicly denounced by the fanatic among that peo-pie, yet the reverberations of the Divine Call, which was suddenly sounded in the very midst of the Kurdish center, reached the ears of the authorities in BaghdAd who were informed by the governor of Sulay-m4niyyih that the tr~nian Bahá'í teacher Kh~vari and his coworker Niji, by announcing the Advent of the Promised One, and proclaiming His Message, were only carrying out the instructions given them by the N.S.A. in the capital. Accordingly a detective policeman called at the home of the secretary of the N.S.A. and politely requested him to call at his convenience at the Criminal Investigation Department. That same day (August 2, 1936) the officer at the C.LD.
kindly received our secretary, and the following conversation ensued: �
Officer: "Does your Assemblyhave an official permission from the Government to hold its meetings?"
Secretary: ttNo, the Bahá'í Faith is not a society, but a religion like other religions."
Officer: "What are the aims and purposes of this religion?"
Sec'y: ~tTo spread love and concord amongst men, and to remove differences and hatred."
Officer: "When was the Bahá'í Faith established in 'Iraq?"
Sec'y: "Since the declaration of Its Author lBahA'u'lhh in 1863, which took place in Baglid~d."
Officer: "Do you keep a register of the names of all those who have embraced It?"
Sec'y: "No."are there in Sec'y: ccThi cannot be ascertained, not only in Baglidid or in 'Iraq but throughout the world, because this is a personal matter of belief and conscience which many who are Bahá'ís may not have as yet professed. This undeclared belief and admiration in the Faith, however, does not exclude one from being a Baha'i."
Officer: "How does the Assembly collect money for its expenditures?"
Sec'y: ~~Whenever there is need for money the believers are requested to contribute, each according to his own desire."
Officer: "Are all the Bahá'ís of 'Jr~q of 'Jriq nationality?"
Sec'y: "No, the Cause is universal."Officer: "Of how many persons is the executive body composed? What are their names, their functions, professions and addresses?"
Sec'y: "It is composed of nine persons. The required information about each is as follows.
Officer: "Are all these mentioned 'Iriqis?"From that day and for several weeks the secretary of the N.S.A. and more particu-lady Mr. KMvari were kept under the ciose watch of detectives.
In obedience to another of the Guardian's directions that the Assembly be registered though it be as a commercial society, the N.S.A. undertook to transfer to its own name the plot of land which it bad purchased for building the Ua~iratu'1-Quds. Such a transference, however, could not be effected without the Assembly being formally recognizcd by the Government. This led to submission to the concerned authorities in the Ministry of Interior of an application for registration, together with the Dcc-laration of Trust and ByLaws in Arabic (reproduced in the Bahá'í World, Vol. VI). A few days later the members of the N.S.A. were summoned through the secretary to appear before the C.I.D., where after inquiries regarding their identities were made, their fingerprints were taken.
During the month of June, 1936, when the Ministry of Defense was studying the question of allowing the various religions and sects, to which the men of that Ministry belonged, to enjoy and observe their own holy days, the N.S.A. seized the opportunity and submitted a petition to exempt Bahá'ís from work on their nine holy days.
Besides the copy of the petition to the Ministry of Defense, another was sent to the Ministry of Justice and a third to the Prime Minister. The secretary of the N.S.A., having been summoned by the Ministry of Justice, had an interview with the Legal Draftsman who among other questions inquired regarding the independence of the Faith and the Assembly's authority, rights and duties in relation to the personal status of Ba1A'is. He also asked if the Assembly bad obtained formal permission to hold meetings, and was tdd that an application for this purpose had already been submitted. Though the representative of the Assembly called many times on the authorities concerned, yet it is believed that, pending the official recognition of the Faith, the Ba1A'is employed in the different government offices and departments cannot stop work during the Bahá'í holy days.
As to the registration the Guardian, having read the National Spiritual Assembly's detailed report about its activities concerning the aforementioned developments, sent in December, 1936, a letter in which he instructed the Assembly immediately to stop communication with the government on account of unsettlement in the political sphere of 'IrSq following the military coup d'etat on October 29, 1936.
The Kurdish translation of 'tBh"'11'h and the New Era" which had for nearly two years been confiscated by the Government, while still at the bookbinder's, was, with the overthrow of that government, released on December 8, 1936. Through the efforts of an isolated believer at Kark~k (some 70 miles west of Su1aym~niyyih) the N.S.A. placed at the public library of that city one copy each of "The Baha World," Vol. V, "The tq~n" (in Arabic), 'Bahá'u'lláh and
Page 158the New Era" (in Arabic and in Kurdish). Also about one hundred copies of Dr. Essle-mont's book in Kurdish were distributed among leading Kurdish personalities of this country. A formal acknowledgment from the Government Director of
Education of Karkiak Districtwas received, in which he thanked the Assembly for their "precious gift."
The Nineteen Day Feastsare now being regularly observed in Baglidid and are proving to be of great importance and joy to the assembled believers. In these meetings, which are held every Bahá'í month, holy Tablets are first chanted; then a translation is given of a summary of whatever letters, circulars and other glad tidings which may have been received by that time from various centers of the Baha world.
This is followed by a discussion of affairs and outstanding issues regarding which the Spiritual Assembly wishes to consult the friends; and the last part of the feast is partaking of refreshments which are enjoyed by all present.
In obedience to the Guardian's instructions to the American
Bahá'í Youth Committee"to create an international body of active young men and women," and in cooperation with said committee, the Baha Youth Committee of Baghd6A held two symposiums.
On March 4, 1937, a special meeting, for the young Bahá'ís only, was devoted to the reading of the Guardian's message to the Youth, to the discussion of ways and means to propagate the Teachings, and the passing of a resolution to encourage individual believers to settle in Su-laymAniyyih and other cities where the Light has not yet penetrated.
They also signed the letter of greetings to the Beloved Guardian, which they sent to the National Youth Secretary of U.S.A., to be forwarded to Shoghi
Effendi.On March 7, 1937, the young men held a public meeting in the Haziratu'1-Quds, to which they invited a number of broadminded minded non � Baha'is, who were delighted to hear the various talks given by the Bahá'í youths. The programme included the following topics: �
1. Prayer (Bahá'u'lláh's2. Introductory Word about the Revelation of Bahá'u'lláh.
3. Religion as the Source of True Civilization.
4. The Bahá'í Faith at the World Con � gress of Religions.
5. Religion and Science.This participation of the 'Iraqi young men in the celebration of the International Ba-h~'i Youth Day is surely stimulating in their souis an increasing consciousness of the underlying unity and love which bind them together with their spiritual brethren in other countries.
Recently an important step has been taken by the local assembly of Bashd6xl, viz., the printing and preparation of "declaration forms" to be filled in and signed by every believer who wishes to be entitled to the voting rights and membership in the Bahá'í community.
The N.S.A. has approved of this action, which will be enforced in the near future.
The construction of the New Haziratu'l-Quds in BaghdAd has begun and the building has reached a few feet in height above ground level, though the work will, for financial reasons, have to be temporarily stopped.
The translation by a Baghdidi believer of the precious book, Nabil's Narrative, "The Dawn-Breakers," into Arabic has almost been completed. This translation, which the Guardian described as "temporary" until a better and more masterly one is achieved, will be printed and published by the N.S.A. for use by Arabic-speaking believers in the Near East countries.
Page 159'937 IN a continent such as Australia, measuring 12,000 miles across, and with New Zealand four days' steaming away from her most eastern shores, the greatest obstacle to be overcome is that of distance. Contact with members of the different
Assemblies and Groupsis an affair of extreme difficulty, and especially is this felt with regard to National Spiritual Assembly matters and in the meeting of delegates for the annual conventions.
Yet, in spite of this enormous drawback the N.S.A. has, since its formation four years ago, held an annual series of meetings, at which members from Auckland, N.Z., from Sydney, N.S.W., and from Adelaide, S.A., have met for a week at a time.
In passing through Melbourne, Vic., the members of the National Spiritual Assembly have contacted the Group in that city, and hopes are entertained for a Spiritual Assembly there in the near future.
The Bahá'í Group in Perth, W.A., was last year numerically strong enough to form an Assembly, whereupon the N.S.A. dispatched one of its members to advise and instruct them on administrative matters.
After the annual elections, N.S.A. meetings have been held for some days, at which the plan of the year's work has been mapped out; thereafter, for the term of their office, all communication has been by correspondence.
This entails heavy work for the Secretary, and a great deal of time, but otherwise appears to function quite successfully, though nothing of course can take the place of personal contact.
That the number of Bahá'ís in these lands is steadily increasing no one can doubt. And what is more important is that the members are gaining a wider knowledge of the Administration, a deeper loyalty to the Faith, a more correct interpretation of the word C!Unity~3 and a fuller realization of the fact that faith is by deeds and not by words; in consequence of all this they are if eel. ing a deeper desire to put their faith to the test.
In spite of what appears to be very siow progress, it is good to look backwards along the last few years, and to be able to see the solid foundations which have already been laid down, and upon which the various ramifications of the Cause can rest securely in the future in these Southern lands.
Perhaps the most important piece of work yet accomplished has been the placing of the Administration of the Cause on a legal foundation; this has already been accomplished in Adelaide and in Auckland, and is being undertaken in Sydney at the present time.
Under the auspices of the National Spiritualhas been published, and copies are being sent out regularly to all Bahá'ís in the Southern Hemisphere, as well as to the various National Assemblies of the world. This paper gives an account of the work done by the various committees, and keeps members in touch with the N.S.A. and its rulings. Its object is to keep the believers informed of the affairs of the Cause, and to "cement the ties of friendship between groups and individuals and the promotion of a secure bond of fellowship in the service of the New
World Order."of the South," should remain in publication, the N.S.A. has made every effort to raise the standard of the Magazine, and to improve the setup and cover design.
Since the formation of the National Spiritual Assembly in 1934, two conventions have been held, both in Sydney.
This city makes the most Convenient center, as the delegates from New Zealand have a four days' trip before them before they are able to reach our eastern shore, and much precious time would be wasted if the meeting place were still farther to the west. In 1936, however, it being the Centenary Year of South Australia, the meetings of the N.S.A. were held in Adelaide.
Friends were invited and hospitality extended to the visitors. Joyous gatherings and festivities were arranged.
Page 160hold fireside meetings in addition to the usual weekly meeting. In Auckland a special Guest Evening is held once each month; friends and enquirers are invited, supper is served, and there is informal asking and answering of questions regarding the Cause. These friendly talks seem to be greatly appreciated.
Youth Circles are being formed by the various groups, and show great promise.
Those two beloved pioneers, t(Father and Mother" (Mr. and Mrs. Hyde Dunn) are still working as earnestly as ever for the Cause.
They hold fireside meetings regularly in their home, and spread the Teachings of Bahá'u'lláh among an ever-widening circle of earnest enquirers.
Baha publications have been presented to all the chief libraries of Australia and New Zealand, and inquiries made in Sydney show that these books are in constant demand.
In the hills outside Sydney, amidst delightful bush scenery, is the country home of two devoted members of the Sydney Group. Through their goodness of heart and love for the Cause, they have placed this home at the disposal of the Sydney Assembly, to be used as a Summer
School. The Foundadon Stone has already been laid by t(Father)~ and it is hoped that a Summer School may be held there in the near future.
Advertised public meetings are held by all Assemblies, and some valuable contacts have been made. Feasts are, of course, attended by all Baha'is, bringing love and unity and a better understanding to all; they are a great spiritual blessing.
Interesting and helpful visits have been paid to this country by Miss
Effie Baker and Mr. FredSchopflocher. The former has returned to her home near Melbourne after many years of service at the
Pilgrim House at Haifa.Miss Baker visited Perth, Adelaide, Sydney and Melbourne on her way home.
We shall always remember this selfless servant of God, who made the Holy places seem very much nearer to us, and who showed us by the example of her own life, the meaning of self-sacrifice and true severance. Mr. Fred Schopflocher also made our hearts burn within us, as he spoke to us on the affairs of the Beloved Cause. He set up a high standard in his radiant personality, and left us a memory of one endued with happiness, peace, and content � the goal towards which Bahá'ís must all strive, and which should be the distinguishing mark of every follower of Bahá'u'lláh.
ANNUAL REPORT � THE NATIONAL1937 � 1938 the Bahá'ís of India and Burma Through the delegates to the 10th Annual
Convention.year has passed � a year which was a natural consequence of the years we have left behind. It is satisfactory to note that believers all over India and Burma have become more and more conscious of their responsibilities and their efforts toward the advancement of the beloved Faith and have been assuming more and more organized form.
The year under review is replete with many important events and is marked with conspicuous, sustained endeavors on the part of the believers for the consolidation of the institutions of the Cause and for the expansion of their activities in the service of the beloved Faith.
LOCAL SPIRITUAL ASSEMBLIES: � Localconstitute the bedrock on which stands the edifice of the Cause of God and as such the responsibilities that devolve upon them can be easily imagined. People all around us are accustomed to exclusiveness and division in all affairs.
Our environments are charged with a spirit of justification of division in all matters. It is, therefore, one of the first duties of a Bahá'í institution to protect the
Page 161believers under its jurisdiction from this all-pervading influence. The task is not easy as the human ego revolts against the supreme sanction of universal love. It is the duty of the members of a Baha institution to see that the learned associates with the simple and unlearned, the rich with the poor, the mystic with the literalist, the Hindu with the Muslim, the Muslim with the Parsee, the high caste with the low caste and on terms removing the advantage of long established presumptions and privileges. "Bear in mind," says Shoghi Effendi, "that the keynote of the Cause of God is not dictatorial authority, but humble fellowship; not arbitrary power, but the spirit of frank and loving consultation."
As the years roll by the magnitude of the work of a local Spiritual Assembly unfolds itself in a manner that the institution, if its members are conscious of their responsibilities, has to expand and direct its activities on the lines laid down, in no uncertain terms, in its constitution.
It is gratifying to note that all the local Spiritual Assemblies showed signs of renewed energy and continued activity in propagating the Divine Faith. They have been holding regular meetings including the Nineteen Day Feast and have been organizing themselves on the lines laid down in the official Procedure for the conduct of a local Spiritual Assembly.
We admit that in some of the Assemblies the spirit of the ttProced-tire" has not yet been properly grasped, but it is hoped that gradually these Assemblies will realize their responsibilities and will function in consonance with the spirit and letter of the Laws laid down for their development.
Every ounce of the energy of a local Spiritual Assembly ought to be conserved and directed to the propagation and protection of the Divine Cause. Its members, while attending to their other duties, must so shape their affairs that the outcome of their efforts for solving the manifold questions that confront them, be cohesion of forces and a coming together of believers for the one and only object � the propagation of the Divine Faith.
All personal thoughts, mutual considerations must be sacrificed to achieve this purpose.
We pray that the Great Spirit re leased by Bahá'u'lláh shall train the members of our Assemblies and that they will become more and more self-sacrificing in handling the affairs of the beloved Faith.
"A Bahá'í Community differs from other voluntary gatherings in that its foundation is so deeply laid and broadly extended that it can include any sincere soui." Whereas in the more advanced countries of the world a broad spirit is shown in the matter of re. ligious belief, in India and Burma a most intolerant spirit is prevalent. Here a sincere person is faced with many social difficulties. Hence the Cause, for all its power of growth and progress, develops slowly as regards the number of its active adherents. In spite of all these disabilities we are glad to report that besides the increase in the number of isolated believers which approach to a total of 15, the various Assemblies, with the excep-don of a few, have made appreciable additions to the respective communities. Bombay has added 16 new members, Delhi 3, Poona 11, Calcutta 3, Karachi 2, Rangoon 3, total 53. It is hoped that the work put in this year will produce its result in the year to come and we shall be in a position to give better account in this respect.
THE STUDY GROUP AT LAHOREmet almost every Sunday and made an intensive study of ccfqAn~~ (Urdu)
(Book of Certitude). Theaverage attendance varied between seven and ten. The Birthday of Bahá'u'lláh as well as the Bahá'í New Year Day was celebrated and many who were interested responded to the invitation. At the three religious conferences held in Lahore, a Bahá'í representative read a paper. The Ba-hi'i Central Library was used by many Bahá'ís as well as by non-Bahá'í friends. Under the auspices of the Bahá'í Study Circle, lectures in Iranian were delivered by Jenabe Isfandiar K.B.
Bakhtiari of KarachiThis group is likely to develop into a Bahá'í Assembly very soon. We added one member as a believer this year.
PUBLICITY. � In the absence of any Committee, the National office did all it could in giving publicity to the beloved Cause.
Taking advantage of MissRoot's tour, leaflets were sent in advance to the press of the provinces she visited announcing her arrival in their part of the country and giving a history of her world tours.
This branch of our activity requires a little more attention and it is hoped a strong National Committee will take it into its hand and conduct its affairs regularly and vigorously.
TEACHJNG. � The object on which the combined forces of the whole Bahá'í Community of India and Burma should be concentrated is teaching the Divine Faith. In fact, all our energies, all our efforts, all our measures are meant to be directed for the realization of this one object. The National Spiritual Assembly being fully cognizant of it has ever tried to shoulder this grave responsibility according to the means which the Community places at its disposal. Success, however, should not be measured by high sounding proposals but by deeds and results that our endeavors achieve.
In the beginning of the year the Regional Teaching Committees were formed but this being the first year for such Committees, it is natural that a considerable time would be consumed in organizing the personnel, surveying the field, planning a program of action and collecting and preparing material.
In order that they might have the benefit of the experience and advice of the older Baha'is, these committees were placed under different local Spiritual Assemblies who, it is hoped, will now launch these committees on a wide teaching campaign in their respective jurisdictions.
In compliance with a resolution of the N.S.A. Mr. Isfandiar K. B. Bakhtiari undertook a teaching tour to Kashmir � a country yet unvisited by any of the Bahá'í teachers. He met with great success, found the people of the country most receptive and in such a fertile field he did much lecturing work, thus bringing the beloved Faith to the notice of the intelligentsia of the place. He was so full of hope about the great possibilities for the Cause in that country that he proposed to the N.S~A.
the despatch of another teacher to that country. Consequently Prof. Pritam Singh was voted to follow up his work.
Prof. Pritam Singli, availing himself of the occasion of an exhibition there, ex hibited some Baha photographs and books, making them the basis of his talks with the people whom he found interested in the beloved Cause. Both Prof. Pritam
Singh and Mr. IsfandiarK. B. Bakhtiari spoke in unequivocal terms of the great possibilities that this great country holds for the Faith, provided systematic and continued teaching work is conducted there.
Probably the most remarkable feature of this year's teaching work is the arrival in this country of the world-famous teacher, our dear sister Martha Root.
She arrived amongst us in October, 1937, and ever since her arrival she has not rested for a while but has been continually touring the country. The details of her untiring efforts in the interests of the beloved Faith have been published in the News Letters and can be referred to therein.
Our dear sister, Miss Martha L. Root, visited altogether 14 towns, viz., Bombay, Surat, Poona, Calcutta, Rangoon, Mandalay, Daidanaw, Shantiniketan, Madras, Trivan-dram, Colombo, Ajmer, Indore and Karachi, and most of these places were visited by her twice. She has attended since her arrival here, four large gatherings; three of which were big religious congresses while the fourth one was a large gathering of oriental scholars. In every place she visited and in every congress she spoke she delivered the Divine Message in the most stirring and appropriate language.
About two hundred articles about the Divine Faith have appeared in the newspapers of Ceylon and India from September 13, 1937, to February 13, 1938, and the Cause has been known to almost every educated person of the places visited by her. The most outstanding feature of her tour, probably, has been her visit to South India which was visited last year by our dear and able sister, Mrs. Shirin K. Eozdar, and which our beloved Guardian wished to be pioneered by the N.S.A. of India and Burma.
Our valiant sister, Mrs. Shirin K. Fozdar, in company with our dear sister Miss Martha Root again carried out a most efficient and effective tour in these parts and with their eloquent representation of the Holy Cause they impressed the notables and highly intellectual persons of this yet unvisited part of the country.
Page 163Mrs. Shirin Fozdar with Dr. K. M. Foz-dat, according to a resolution of the N.S.A~, joined Miss Martha Root at Madras for a tour in Southern India. They traveled to Ceylon where they followed up the work which a few weeks earlier Miss Martha Root had done. Ceylon had never been visited by any Bahá'í teacher and our beloved Guardian had repeatedly instructed us to tap this island.
Our teachers, therefore, did their best in teaching the Cause and it is gratifying to note that their efforts were crowned with unexpected success and the Cause was known in that island to the point that, according to the opinion of these teachers, a little more effort in teaching there would certainly produce a strong Spiritual
Assembly.During the latter half of the year under review, the Local Spiritual Assembly of Bombay requested that
Mr. Siyyid Mahfuzul HaqThe request was acceded to and Mr. Ilmi was assisted to render such valu � able services that the Bahá'í community of Bombay strongly requested the N.S.A. to extend the period of Mr. Ilmi's stay. The request was again granted and from reports it appears that Mr. limPs stay there has been very fruitful both in teaching and in bringing the friends together.
YOUTH ORGANJZATJON. � Theone great thing that we have accomplished in the year under report is the organization of youth committees throughout India and Burma, led, of course, by a National
Youth Committee. On arequest by the American National Youth Committee, symposiums were held in the various centres under the supervision of the respective Local Spiritual Assemblies on the 27th of February.
The committees have been actively working since then and the Bahá'í Youth of India and Burma are coming closer and closer to each other.
PUBLICATJONS. � The H i nd i a n d Sindhi translations of "Bahá'u'lláh and the New Era" were ready for the press when it came to the notice of the N.S.A. that a new English edition of the book had been published containing many improved additions. It was, therefore, decided that these trans.-lations should be printed according to the new edition. The book was received here after waiting for a considerable time and on receipt the altered texts were translated in the two languages and the work of printing proceeded.
The books are now nearing completion and will be out shortly. ccMufa~ wadaat � i-'Abdu'1-Bahá'í
in IJrdu is also in the press and will soon be available for distribution.
The small pamphlet, "Dawn of the New Day," was printed and about 5000 were distributed free at the time of lectures by traveling teachers in different towns and cities of the country.
BAHA MAGAZINE. � As has been happening with this important publication of the Divine Faith from its very inception, its publication had to be postponed this year again for lack of sufficient funds. Its absence was keenly felt by the community, especially by the Urdu friends, and repeated requests were received to restart it at an early date. At its half-yearly meeting, therefore, the N.S.A. decided that the Magazine should be republished. Meanwhile the Bombay Spiritual Assembly requested that the services of Mr. Ilmi be lent to them for two months. This was done, but at the expiration of this time, an application signed by a number of believers was received through the Bombay Local Assembly requesting that Mr. Ilmi be allowed to prolong his sojourn among them.
The request was again granted and as Mr. Ilmi was the editor of the Magazine it had also to be published from Bombay.
We will fail in our duty if we do not express here our sincere and heartfelt gratitude to
Mr. Horrnuzdyar KhudabakhshSa-bit who most selflessly edited the fr~nian Section of the Bahá'í Magazine.
His illuminating and ably written articles, we are sure, must have been greatly appreciated by the readers.
Beloved friends, this is what we have all accomplished through our combined endeavors and we now place before you what we desire to do in the year to come.
LOCAL SPIRITUAL ASSF~MBLIES. � Inorder to bring the friends closer so that they may coordinate their efforts, the N.S.A. proposes that intercommunication between the various Assemblies should be started and where possible inter-Assembly meetings be
Page 164undertaken. By intercommunication we mean that the secretaries of the different Assemblies may correspond with one another through brief monthly letters which should consist of two parts � part one containing the news of the Cause for the month, and part two containing proposals and resolutions to be carried out the next month and the methods by which they are proposed to be carried out. This, we hope, will help the friends to better know one another and will help the secretaries to know of the conditions prevailing in the sister
Assemblies.PUBLICITY. � Although the Cause has now been known from Kashmir to Cape Comorin and from Mandalay to Bombay, we should not relax in our efforts towards this most important arm of our service. We hope that a strong publicity committee composed of as few members as possible will be formed and that a campaign, regular and well-organized, will be launched. In order to make our committees fully organic and efficient, either their members should be selected from amongst the persons who are well qualified and willing to do the work or they should be asked, after the selection, to study the procedure and program of the particular subcommittee of the
AmericanN.S.A. Without this the forming of subcommittees is fruitless.
TEACHING. � The N.S.A., in its last annual sessions, formed regional teaching committees and entrusted them with the work of spreading the Cause in their allotted regions.
They could not, however, function for causes which we assume were beyond their power to control. We hope that under the six-year plan which we are going to unfold and explain elsewhere, these Regional Teaching Committees will function vigor-ousiy and conscientiously for the promotion of the
Divine Cause.It is a matter for joy and happiness that our dear sister Miss Martha Root is still among us and will stay here till the end of the present Christian year. Her selfless efforts have aided us a great deal. She has made known the Divine Faith through the length and breadth of the country and has smoothed our way to a great extent. lit is now up to us that we should follow up the work that she has so strenuously achieved.
We must be grateful to our beloved Guardian Lor sending among us one of the most famous and most effective teachers of the Cause and the one practical way of showing this gratitude is to help our sister in diffusing the fragrances of the holy Teachings and to vigorously take up the work that she has done for us. The effort, no doubt, calls for a great sacrifice but we are sure that the faithful servants of Bahá'u'lláh will rise up to the occasion and show such sacrifice and self-immolation as will gladden the heart of our beloved Guardian and will practically help the Cause in these regions.
The steps to teaching the Cause are sowing the seed and then watering in a way that it may yield abundant fruit.
We have up to the present been engaged in sowing the seeds. The time, we believe, has come that we should water the seeds to bring forth fruit. This can be done in only one way and that is by friends sojourning in places where the beloved Cause is not sufficiently known and in places where its voice has not yet been raised. In one of its last sessions the N.S.A. decided to request the Local Assemblies of Bombay, Poona and Karachi to encourage friends to sojourn for business or some other means of livelihood in such places and establish themselves there with the primary intention of providing a rendezvous where the friends may gather, and thus help them to be active in teaching the Cause and in increasing their numbers until a Spiritual Assembly is formed; or, where there are no friends, to take up the work of teaching and thus spread the Cause in the locality. We once more repeat this request to the three above-named Local Assemblies and urge them to give a practical form to the N.S.A. resolution.
We may make it clear here that in our opinion the Cause cannot prosper uniess we send out teachers not only with the purpose of lecturing in a place for two or three days but with the object of staying in that place for such considerable time as will bring about, if not the establishment of a Local Spiritual AssembLy, at least the creation of a study group matured to a point that its members will look after the interests of the Cause and increase their numbers with a view to forming themselves into an Assembly. Here another great necessity and essential responsi
Page 165bility looms up. It is important that local Assemblies and groups should be visited regularly by visiting teachers who should stay in these Assemblies for a considerable time to consolidate themselves and to expand the Cause within their confines.
We are aware that we have very few teachers for the purpose, but whatever be the number of these teachers we cannot afford to overlook this important duty. The expenses of these teachers will, of course, be met by the Local Assemblies to which they are deputed on request. These teachers will not only teach the Cause but also try to stimulate the friends to energetic Bahá'í service making them cognizant of the great responsibilities that devolve upon them as the faithful servants of Bahá'u'lláh.
Feeling the lack of teachers among us the N.S.A. in one of its last sessions decided to hold a summer school in India. The purpose of the summer school has been explained by our beloved Guardian in the following terms: ccThe basic purpose of all Bahá'í Summer Schools, whether in East or West, is to give the believers the opportunity to acquaint themselves, not oniy by mere study but through wholehearted and active col � laboration in various Bahá'í activities, with essentials of the Administration, and in this way enable them to become efficient and able promoters of the Cause. The teaching of the Administration is, therefore, an indispensable feature of every Bahá'í Summer School and its special significance can be better understood if we realize the great need of every believer today for a more adequate un&rstanding of the social principles and laws of the Faith. It is now when the Cause is passing through some of the most difficult stages of its development, that the friends should equip themselves with the necessary knowledge of the Administration."
This, then, being the purpose you can well imagine how important it is to establish at least one school in India and Burma.
The question of finances is, of course, one of the hindrances, but we propose that the participants in the school shall bear their own expenses. The school will last for one month only and the expenses will be such as to suit even the most moderate pocket. The deci � sion of the N.S.A. lays down that the time and place for the Summer School will be fixed by the Convention every year and we request you to take this matter into consideration and fix the time and the place for the first Baha Summer
School in India.Another six years and we shall have passed it. It does not look creditable that a century should pass and we should remain where we are. We propose that a six-year plan be adopted to do some solid work for the beloved Cause.
It is our suggestion that each local Assembly be made responsible to establish a new Assembly in the province of its Regional Teaching Committee by setting its heart for the achievement of this purpose by every possible means.
This is our suggestion.The N.S.A. will discuss its details if you lend your support to it after discussing it among yourselves since the step is so important that without your sincere and efficient support it has no chances of success.
It will require the sojourn, for a considerable time, of a teacher in the place selected for the realization of our objective. The teacher will be directly under the Local Spiritual Assembly through its Regional Teaching Committee. The financial details and the procedure of action will be discussed and formulated by the N.S.A., after your conscientious and wholehearted approval, and transmitted to you through the National Office.
PUBLICATION. � Through the constant prayers and effective instructions of the Beloved
Guardian the Holy Faithhas been developing of late in surprisingly quick strides. The continuous tours of Mrs. Shirin
Fozdar and Prof. PritainSingh, the quickening visits of Mr. Siegfried Schopflocher and Miss Martha Root, the tours of Messrs.
Isfandiar Bakhtiari Hishmatu'11Thand Mahfuzul Haq Ilmi have given an unprecedented publicity to our Faith and the demand for literature has been growing with the growing public-fry. It does not require much thought to conclude that our equipment in literature both for free distribution and for sale should be as adequate as possible to meet the ever-increasing demand. We propose the formation of an Indian
Publishing Committeeon the lines of American Publishing Committee who should advise the N.S.A., after studying
Page 166the needs of the Cause, as to which pamphlets should be published for free distribution, and the right to direct the free distribution shall also be vested in this
Committee. The Committeeshall also consider and decide upon which books and their translations in different languages should be undertaken. A Reviewing Committee should also be formed to whom these translations shall be submitted for review and report to the Publishing Committee who will then recommend them to the N.S.A. for final decision. The Publishing Committee shall also control the National Bookstall.
It shall adopt all modern ways and means to effect the sale of the literature.
It shall be continually writing to the local Assemblies and individual believers requesting them to patronize the Bookstall. It shall write to the American Publishing Committee, provided the N.S.A. permits it to do so, to supply all orders from India and Burma received direct by them through the Indian
Publishing Committee.Local Assemblies shall also seii the Baha literature which they hold in their stocks through this Committee which means that the prices of the stocks held by these Assemblies shall be fixed and controlled by this Committee and the Assemblies shall not sell at a higher or lower price than that fixed by this Committee.
BAHÁ'Í MAGAZINE. � This publication shall also be placed under the management and direction of the Indian Publishing Committee who will be responsible for its publicity and sale. The Magazine, however, will be conducted on its literary side by its editors who will be assisted by contributors whom you might now choose.
We suggest that a contributor for this Magazine may be chosen from each local Assembly. Our past experience, we regret to state, has been very bitter in this respect; we, therefore, request you to choose a contributor who is capable of and is willing to undertake the work.
In order to improve the financial side of the Magazine we propose two ways: either each Local Assembly shall pay monthly a fixed amount of subscription to it from its own funds or that each Local Assembly shall be made responsible for a certain number of subscribers, the individual believers shall be approached by the Publishing Committee.
We confess that the measures proposed are such as are commanded to be avoided as much as possible but in view of the heavy burden on the National Fund and the training of the friends in this respect we suggest that they may be accepted temporarily until such time as the National Fund is in a position where such measures will become unnecessary of themselves.
CHILDREN'S EDUCATION.� T h e N.S.A. has always been mindful of this important duty; but as the financial considerations stand in the way we cannot give practical shape to our thoughts. When, therefore, we learned last year that our dear brothers of Poona have established a Primary School for the education of children we felt greatly relieved and in our heart of hearts thanked these noble souis for this noble discharge of their duty. We take this opportunity to remind the believers of the neces-sky of a Koodikstan in India and Burma for the education of Baha children.
This has been on the Agenda of the N.S.A. for the last many years and a reserve fund for the purpose is in the bank. It is now high time that we should take this matter in hand and do something tangible in this respect.
FINANCES. � Beloved friends, you have understood what we propose to do in the year before us. Every one of us understands in the words of the beloved Guardian that "the progress and extension of Spiritual activities is dependent and conditioned upon material means." The Bahá'í National Fund is the bedrock on which stands the edifice of all our proposals and all our activities. Unless we strengthen the bedrock we cannot hope to have a stable edifice � nay, any edifice at all. We have labored all our Bahá'í lives to see the beloved Cause prosper in our land and our selfless labors and unsolicited sacrifice have brought it to the threshold of vast possibilities. Aided and assisted by the wonderful administration that our beloved Guardian has effectively established among us we have been progressing from one step to another until we have reached the point where a little more energetic and effective effort wiii usher us into a vast field of victory. Is it meet for the lovers of Bahá'u'lláh, for the faithful servants of the Blessed Beauty to relax their endeavors which have brought us to the door of success and victory?
Belovedfriends, just look back a little at our early frinian brothers and sisters.
They gave their all, their lives, to further the Cause of their Beloved.
With their holy blood they watered the tree which the Powerful Fingers of God had planted and while hastening to the Court of the Beloved they entrusted this Holy Tree to our care and trust. Should we fail these Holy Martyrs?
Should we be found wanting in discharging the responsibilities that our Beloved Faith places on our shoulders?
We are surely faithful and loyal, as you have proved, to the beloved Cause. Now you will cheerfully advance to the plain of service and sacrifice and resolve to bring to fruition the proposals that we have placed before you. The National Treasurer will read to you his report and will give you the last year's accounts.
In view of the proposals that we have ventured to place before you the budget will naturally be heavy. You are, therefore, called upon to give generously and liberally to the National Fund. We suggest that the entire body of the believers in India and Burma should know of their responsibility and each believer should be asked � nay urged � to so arrange his affairs that he can give his mite to the beloved Faith. The local
Spiritual Assembliesshould take this responsibility of persuading the believers in their respective jurisdictions while the National office should approach the individual believers with the important request.
ABBASALLY BUTT,DURING the years under review great and significant progress has been made in the way of teaching the Cause in India as well as in Burma. Hitherto South India or the Madras Presidency has not been reached by the Bahá'ís and the valley of Kashmir in the North had not been opened up to Bahá'í teaching.
Many teachers like Mirza Mah-mood Zarghani, lateRoumie and among the American teachers late Mrs. Keith Ransorn-Kehier, Mrs.
Schopilocher, Miss MarthaRoot and others had visited the Indian State of Hyderabad (Deccan), but this state being the seat of Moslem orthodoxy, the work of the Bahá'í teachers had by no means been an easy one.
This year (1937) Mrs.Shirin Fozdar on her return from the teaching tour in Burma spent some time in the Madras Presidency (South India) and visited Madras, Bangalore and Mysore. Her lectures at Adyar (Madras), the Headquarters of the Theosophical Society, were very much appreciated. She succeeded in organising a unity group there.
in Northern India the followup work was continued with great earnestness.
At every Conference of Religions held in different parts of India in the North, a Bahá'í rep resentative was invited and the papers presented were listened to with the deepest interest.
During the Last two years several such Conferences were held but the one at Nasik and the other at Calcutta (Parliament of Religions) held in January, 1937, are worthy of mention.
At both these Mrs. Shirin Fozdar lectured to thousands of people assembled there.
Pamphlets were freely distributed and great enthusiasm prevailed.
A special feature of the period under review has been the facility afforded by broadcasting authorities to broadcast the message of Bahá'u'lláh from stations like Bombay, Delhi and Lahore. These broadcast lectures were listened to with great eagerness and opened a new avenue for propagating the Bahá'í Faith in this vast country.
The press in India as well as in Burma has been very helpful. Articles concerning the Cause have appeared from time to time in papers such as the ccJllustrated Weekly of India," Bombay, The ttRangoon Times" of Rangoon (Burma), the tcAdvocate~~ of Calcutta and the "Daily
Gazette" of Karachi. Severalmonthly magazines have published articles from the pen of competent
Bahá'í writers. Throughthis agency the Cause has been spread all over India and Burma. Dur~ ing the period under review almost all the big University centres in India were visited
Page 168by the Bahá'í teachers, some places being visited by two or three Bahá'í teachers in succession.
The important towns visited were Delhi, Agra, Lucknow, Aligarh, Benares, Calcutta, Lahore, Allahabad, Hyderabad (Deccan), Rangoon, Bombay, Poona, Bangalore, Mysore and
Bolepur (Tagore's University).of Canada, a distinguished Baha'i, made a rapid tour of Burma and India during December of 1936 and January of 1937. He delivered many lectures and interviewed prominent people, among whom were many professors and students, and created a very favorable impression in the Moslem University of Aligarh and in the Benares Hindu University � great seats of learning in India.
Contacts were formed with the Theosophical Society as well as with the Bralimo Samaj, both liberal and progressive religious movements having a large membership among the educated Indians.
These organizations received the Bahá'ís with open arms and evinced great interest in the Bahá'í teachings.
In addition to this intensive teaching, tours were undertaken in the provinces of Sindh, in Burma and in the Indian state of Kashmir, the last place having been visited by Mr. Isfandiar K. B. Bakhtiari of Karachi in June and by Mr. Pritam Singli in September, 1937.
The eighth and ninthwere held in Delhi and Karachi respectively in 1936 and 1937. Public lectures arranged in this connection at Karachi (1937) attracted great notice and were attended by all classes of people among the intelligentsia. Corresponding Conventions were held in Burma as well.
At special request of the Mysore Univer sity authorities, a set of Bahá'í books were presented to the University library on behalf of the National Spiritual Assembly of
India and Burma. Copiesof the Urdu, Bengali, Burmese and Gujrati translations of Essle-mont's ttBaM'u'lUh and the New Era" were presented to different libraries throughout India and Burma.
The Hindi and Sindhi translations were in the press and when published will be duly placed in the libraries.
The Regional TeachingCommittees have lately been constituted under the supervision of Local
Spiritual AssembliesIndia being a vast country of many languages and many faiths, the task of the National Spiritual Assembly is by no means an easy one. What we need is an effective campaign of teaching and as recommended by the Guardian this is to be done by individual Bahá'ís wherever they be residing.
In conclusion it is interesting to note that an experiment in education has been set on foot by starting a primary school in Poona open to children of all classes and creeds. The school is being run on Baha lines and is soon expected to develop into a High School. An earmarked Kudikstan Fund has also been started for establishing a school for Bahá'í children.
This in brief is the work done by the Bahá'ís in India and much more has yet to be done. The work of teaching is proceeding apace and, it is hoped, the Cause will make more rapid strides in the years to Come.
PRITAM SINGE, Editor, Indian Section.GLORIFIED art Thou, 0 Lord thy God! Every man of insight confesseth Thy sovereignty and Thy dominion, and every discerning eye percciveth the greatness of Thy majesty and the compelling power of Thy might. The winds of tests are powerless to hold back them that enjoy near access to Thee from setting their faces towards the horizon of Thy glory, and the tempests of trials must fail to draw away and hinder such as are wholly devoted to Thy will from approaching Thy court.
Methinks, the lamp of Thy love is burning in their hearts, and the light of Thy tenderness is lit within their breasts. Adversities are incapable of estranging them from Thy Cause, and the vicissitudes of fortune can never cause them to stray from Thy pleasure.
I beseech Thee, 0 my God, by them and by the sighs which their hearts utter in their separation from Thee, to keep them safe from the mischief of Thine adversaries, and to nourish their souis with what Thou hast ordained for Thy loved ones on whom shall come no fear and who shall not be put to grief.
Unto Thee be praise, 0 Lord my God! I entreat Thee, by Thy signs that have encompassed the entire creation, and by the light of Thy countenance that hath illuminated all that are in heaven and on earth, and by Thy mercy that hath surpassed all created things, and by Thy grace that hath suffused the whole universe, to rend asunder the veils that shut me out from Thee, that I may hasten unto the FountainHead of Thy mighty inspiration, and to the DaySpring of Thy Revelation and bountiful favors, and may be immersed beneath the ocean of Thy nearness and pleasure.
Suffer mc not, 0 my Lord, to be deprived of the knowledge of Thee in Thy days, and divest me not of the robe of Thy guidance. Give me to drink of the river that is life indeed, whose waters have streamed forth from the Paradise (Ridvan) in which the throne of Thy Name, the All-Merciful, was estab-lisbed, that mine eyes may be opened, and my face be illumined, and my heart be assured, and my soui be enlightened, and my steps be made firm.
Thou art He Who from everlasting was, through the potency of His might, supreme over all things, and, through the operation of His will, was able to ordain all things.
Nothing whatsoever, whether in Thy heaven or on Thy earth, can frustrate Thy purpose.
Have mercy, then, upon mc, 0 my Lord, through Thy gracious providence and generosity, and incline mine ear to the sweet melodies of the birds that warble their praise of Thee, amidst the branches of the tree of Thy oneness.
Thou art the Great Giver, the Ever-For-giving, the Most Compassionate.
Glorified art Thou, 0 Lord my God! I beseechbath been sorely afflicted by such of Thy creatures as have repudiated Thy truth, and Who hath been hemmed in by sorrows which no tongue can describe, to grant that I may remember Thee and celebrate Thy praise, in these days when all have turned away from Thy beauty, have disputed with Thee, and turned away disdainfully from Him Who is the Revealer of Thy Cause. None is there, 0 my Lord, to help Thee except Thine own Self, and no power to succor Thee save Thine own power.
I entreat Thee to enable me to cleave steadfastly to Thy Love and Thy remem-169
Page 170Interior of room in HAji Mirza J&ni's house where the Bib stayed while in K~sh4n fr4n.
Interior of Vahid's room in the Fortress of KhAjih in Nayriz, IrAn.
170brance. This is, verily, within my power, and Thou art the One that knoweth all that is in me. Thou, in truth, art knowing, apprised of all. Deprive me not, 0 my Lord, of the splendors of the light of Thy face, whose brightness hath illuminated the whole world. No God is there beside Thee, the Most Powerful, the All-Glorious, the Ever-Forgiving.
Magnified be Thy name, 0 Lord my God! Thou art I-Ic Whom all things worship and Who worshipeth no one, Who is Lord of all things and is the vassal of none, Who knoweth all things and is known of none. Thou didst wish to make Thyself known unto men; therefore, Thou didst, through a word of Thy mouth, bring creation into being and fashion the universe. There is none other God except Thee, the Fashioner, the Creator, the Almighty, the Most Powerful.
I implore Thee, by this very word that bath shone forth above the horizon of Thy will, to enable me to drink deep of the living waters through which Thou hast vivified the hearts of Thy chosen ones and quickened the souls of them that love Thee, that I may, at all times and under all conditions, turn my face wholly towards
Thee.Thou art the God of power, of glory and bounty. No God is there beside Thee, the Supreme Ruler, the All-Glorious, the Omniscient.
Lauded be Thy name, 0 my God! Thou beholdest me in the clutches of my oppressors. Every time I turn to my right, I hear the voice of the lamentation of them that are dear to Thee, whom the infidels have made captives for having believed in Thee and in Thy signs, and for having set their faces towards the horizon of Thy grace and of Thy lovingkindness.
And when I turn to my left, I hear the clamor of the wicked doers who have disbelieved in Thee and in Thy signs, and persistently striven to put out the light of Thy lamp which sheddeth the radiance of Thine own Self over all that are in Thy heaven and all that are on Thy earth.
The hearts of Thy chosen ones, 0 my Lord, have melted because of their separation from Thee, and the souis of Thy loved ones are burnt up by the fire of their yearning after Thee in Thy days. I implore Thee, 0 Thou Maker of the heavens and Lord of all names, by Thy most effulgent Self and Thy most exalted and all-glorious Remembrance, to send down upon Thy loved ones that which will draw them nearer unto Thee, and enable them to hearken unto Thine utterances.
Teat asunder with the hand of Thy transcendent power, 0 my Lord, the veil of vain imaginings, that they who are wholly devoted to Thee may see Thee seated on the throne of Thy majesty, and the eyes of such as adore Thy unity may rejoice as the splendors of the glory of Thy face. The doors of hope have been shut against the hearts that long for Thee, 0 my Lord! Their keys are in Thy hands; open them by the power of Thy might and Thy sovereignty.
Potent art Thou to do as Thou pleasest. Thou art, verily, the Almighty, the Beneficent.
Praise be to Thee, 0 Lord my God! I swear by Thy might! Successive afflictions have withheld the pen of the Most High from laying bare that which is hidden from the eyes of Thy creatures, and incessant trials have hindered the tongue of the Divine Ordainer from proclaiming the wonders of Thy glorification and praise. With a stammering tongue, therefore, I call upon Thee, 0 my God, and with this my afflicted pen occupy myself in remembrance of Thy name.
Is there any man of insight, 0 my God, that can behold Thee with Thine own eye, and where is the thirsty one who can direct his face towards the living waters of Thy love? I am the one, 0 my God, who bath blotted out from his heart the remembrance of all except Thee, and hath graven upon it the mysteries of Thy love.
Thine own might beareth me witness! But for tribulations, how could the assured be distinguished from the doubters among Thy servants?
They who have been inebriated with the wine of Thy knowledge, these, verily, hasten to meet every manner of adversity in their longing to pass into Thy presence.
I implore Thee, 0 Belovedof my heart and the Oblect of my soui's adoration, to shield them that love me from the faintest trace of evil and corrupt
Page 172The tomb of Mandchihr Kh&n the Mu'tamidu'd-Dawlih, who befriended the Bib during His sojourn in IsThh~n, lr&n. Mural on the wall of Marnichihr KMn's tomb, ir~n.
172desires. Supply them, then, with the good of this world and of the next.
Thou art, verily, He Whose grace hath guided them aright, He Who bath declared Himself to be the All-Merciful.
No God is there but Thee, the All-Glorious, thePraise be to Thee, 0 Lord my God! I beseech Thee by this Revelation whereby darkness hail been turned into light, through which the Frequented Fane hath been built, and the Written Tablet revealed, and the Outspread Roll uncovered, to send down upon me and upon them who are in my company that which will enable us to soar into the heavens of Thy transcendent glory, and will wash us from the stain of such doubts as have hindered the suspicious from entering into the tabernacle of Thy unity.
I am the one, 0 my Lord, who bath held fast to the cord of Thy lovingkindness, and clung to the hem of Thy mercy and favors. Do Thou ordain for me and for my loved ones the good of this world and of the world to come.
Supply them, then, with the Hidden Gift Thou didst ordain for the choicest among Thy creatures.
These are, 0 my Lord, the days in which Thou hast bidden Thy servants to observe the fast. Blessed is be that observeth the fast wholly for Thy sake and with absolute detachment from all things except Thee. Assist me and assist them, 0 my Lord, to obey Thee and to keep Thy precepts. Thou, verily, hast power to do what Thou choosest.
There is no God but Thee, the All-Know-ing, the All-Wise. All praise be to God, the Lord of all worlds.
Glorified be Thy name, 0 Lord my God! Thou beholdest my dwelling-place, and the prison into which I am cast, and the woes I suffer. By Thy might!
No pen can recount them, nor can any tongue describe or number them. I know not, 0 my God, for what purpose Thou hast abandoned me to Thine adversaries.
Thy glory beareth me Witness!I sorrow not for the vexations I endure for love of Thee, nor feel perturbed by the calamities that overtake me in Thy path.
My grief is rather because Thou de-layest to fulfill what Thou hast determined in the Tablets of Thy Revelation, and ordained in the books of Thy decree and judgment.
My blood, at all times, addresseth me saying: ~O Thou Who art the Image of the Most Merciful!
How long will it be ere Thou riddest mc of the captivity of this world, and deliverest me from the bondage of this life? Didst Thou not promise inc that Thou shalt dye the earth with me, and sprinkle me on the faces of the inmates of Thy Paradise?" To this I make reply: CCBC thou patient and quiet thyself.
The things thou desirest can Last but an hour.As for me, however, I quaff continually in the path of God the cup of His decree, and wish not that the ruling of His will should cease to operate, or that the woes I suffer for the sake of my Lord, the Most Exalted, the All-Glorious, should be ended. Seek thou my wish and forsake thine own.
Thy bondage is not for my protection, but to enable me to sustain successive tribulations, and to prepare me for the trials that must needs repeatedly assail me. Perish that lover who discerneth between the pleasant and the poisonous in his iove for his beloved!
Be thou satisfied with what God hath destined for thee. He, verily, ruleth over thee as He willeth and pleaseth. No God is there but Him, the
Inaccessible, the MostMagnified be Thy name, 0 Lord my God! I know not what the water is with which Thou hast created me, or what the fire Thou Inst kindled within me, or the clay wherewith Thou hast kneaded me.
The restlessness of every sea hath been stilled, but not the restlessness of this Ocean which moveth at the bidding of the winds of Thy will. The flame of every fire hath been extinguished except the Flame which the hands of Thine omnipotence have kindled, and whose radiance Thou hast, by the power of Thy name, shed abroad before all that are in Thy heaven and all that are on Thy earth. As the tribulations deepen, it waxeth hotter and hotter.
Behold, then, 0 my God, how Thy Light hath been compassed with the onrushing winds of Thy decree, how the teinpests that blow and beat upon it from every side have added to its brightness and in
Page 174most ancient sovereignty, to look upon Thy loved ones whose hearts have been sorely shaken by reason of the troubles that have touched Him Who is the Manifestation of
Thine own Self. Powerfulart Thou to do what pleaseth Thee. Thou art, verily, the All-Knowing, the All-Wise.
0 Thou Whose face is the object of the adoration of all that yearn after Thee, Whose presence is the hope of such as are wholly devoted to Thy will, Whose nearness is the desire of all that have drawn nigh unto Thy court, Whose countenance is the companion of those who have recognized Thy truth, Whose name is the mover of the souis that long to behold Thy face, 'Whose voice is the true life of Thy lovers, the words of Whose mouth are as the waters of life unto all who are in heaven and on earth!
I beseech Thee, by the wrong Thou hast suffered and the ills inflicted upon Thee by the hosts of wrongful doers, to send down upon me from the clouds of Thy mercy that which will purify me of all that is not of Thee, that I may be worthy to praise Thee and fit to iove Thee.
Withhold not from me, 0 my Lord, the things Thou didst ordain for such of Thy handmaidens as circle around Thee, and on whom are poured continually the splendors of the sun of Thy beauty and the beams of the brightness of Thy face. Thou art 1-Ic Who from everlasting hath succored whosoever hath sought Thee, and bountifully favored him who bath asked Thee.
No God is there beside Thee, the Mighty, the Ever-Abiding, the All-Bounteous, the Most Generous.
Lauded be Thy name, 0hath fallen upon every land, and the forces of mischief have encompassed all the nations. Through them, however, I perceive the splendors of Thy wisdom, and discern the brightness of the light of Thy providence.
They that are shut out as by a veil from Thee have imagined that they have the power to put out Thy light, and to quench Thy fire, and to still the winds of Thy grace.
Nay, and to this Thy might bear-eth me witness!Had not every tribulation been made the bearer of Thy wisdom, and every ordeal the vehicle of Thy providence, no one would have dared oppose us, though the powers of earth and heaven were to be leagued against us. Were I to unravel the wondrous mysteries of Thy wisdom which are laid bare before me, the reins of Thine enemies would be cleft asunder.
Glorified be Thou, then, 0 my God! I beseech Thee by Thy Most Great Name to assemble them that love Thee around the Law that streameth from the good-pleasure of Thy will, and to send down upon them what will assure their hearts.
Potent art Thou to do what pleaseth Thee. Thou art, verily, the Help in Peril, the Self-Subsisting.
GLEANINGS FROM THE WRITINGS OFHow can I make mention of Thee, assured as I am that no tongue, however deep its wisdom, can befittingly magnify Thy name, nor can the bird of the human heart, however great its longing, ever hope to ascend into the heaven of Thy majesty and knowledge.
If I describe Thee, 0 my God, as Him Who is the All-Perceiving, I find myself compelled to admit that They Who are the highest Embodiments of perception have been created by virtue of Thy behest. And if I extol Thee as Him Who is the All-Wise, I, likewise, am forced to recognize that the Well Springs of wisdom have themselves been generated through the operation of Thy Will.
And if I procLaim Thee as the Incomparable One, I soon discover that they Who are the inmost essence of oneness have been sent down by Thee and are but the evidences of Thine handiwork. And if I acclaim Thee as the Knower of all things, I must confess that they Who are the Quin
Page 175ressence of knowledge are but the creation and instruments of Thy Purpose.
Exalted, immeasurably exalted, art Thou above the strivings of mortal man to unravel Thy mystery, to describe Thy glory, or even to hint at the nature of Thine Essence.
For whatever such strivings may accomplish, they never can hope to transcend the limitations imposed upon Thy creatures, inasmuch as these efforts are actuated by Thy decree, and are begotten of Thine invention.
The loftiest sentiments which the holiest of saints can express in praise of Thee, and the deepest wisdom which the most learned of men can utter in their attempts to comprehend Thy nature, all revolve around that Center Which is wholly subjected to Thy sovereignty, Which adoreth Thy Beauty, and is propelled through the movement of Thy Pen.
Nay, forbid it, 0 my God, that I should have uttered such words as must of necessity imply the existence of any direct relationship between the Pen of Thy Revelation and the essence of all created things.
Far, far are They Who are related to Thee above the conception of such relationship!
All comparisons and likenesses fail to do justice to the Tree of Thy Revelation, and every way is barred to the comprehension of the Manifestation of
Thy Self and the Day SpringFar, far from Thy glory be what mortal man can affirm of Thee, or attribute unto Thee, or the praise with which he can glorify
Thee! Whatever duty Thouhast prescribed unto Thy servants of extolling to the utmost Thy majesty and glory is but a token of Thy grace unto them, that they may be enabled to ascend unto the station conferred upon their own inmost being, the station of the knowledge of their own selves.
No one else besides Thee hath, at any time, been able to fathom Thy mastery, or befittingly to extol
Thy greatness. Unsearchableand high above the praise of men wilt Thou remain for ever. There is none other God but Thee, the Inaccessible, the Omnipotent, the Omniscient, the Holy of Holies.
The beginning of all things is the knowledge of God, and the end of all things is strict observance of whatsoever bath been sent down from the empyrean of the Divine Will that pervadeth all that is in the heavens and all that is on the earth.
The Revelation which, from time immemorial, hath been acclaimed as the Purpose and Promise of all the Prophets of God, and the most cherished Desire of His Messen-gets, bath now, by virtue of the pervasive Will of the Almighty and at His irresistible bidding, been revealed unto men.
The advent of such a Revelation hath been heralded in all the sacred Scriptures. Behold how, notwithstanding such an announcement, mankind hath strayed from its path and shut out itself from its glory.
Say: 0 ye lovers of the One true God! Strive, that ye may truly recognize and know Him, and observe befittingly His precepts.
This is a Revelation, under which, if a man shed for its sake one drop of blood, myriads of oceans will be his recompense. Take heed, 0 friends, that ye forfeit not so inestimable a benefit, or disregard its transcendent station. Consider the multitude of lives that have been, and are still being, sacrificed in a world deluded by a mere phantom which the vain imaginations of its peoples have conceived.
Render thanks unto God, inasmuch as ye have attained unto your heart's Desire, and been united to Him Who is the Promise of all nations. Guard ye, with the aid of the one true God � exalted be His glory � the integrity of the station which ye have attained, and cleave to that which shall promote His Cause.
He, verily, enjoineth on you what is right and conducive to the exaltation of man's station. Glorified be the All-Merci-ful, the Revealer of this wondrous Tablet.
This is the Day in which God's most excellent favors have been poured out upon men, the Day in which His most mighty grace bath been infused into all created things. It is incumbent upon all the peoples of the world to reconcile their differences, and, with perfect unity and peace, abide beneath the shadow of the Tree of His care and lovingkindness.
It behooveth them to cleave to whatsoever will, in this Day, be conducive to the exaltation of their stations, and to the promotion of their best interests.
Page 176Happy are those whom the all-glorious Pen was moved to remember, and blessed are those men whose names, by virtue of Our inscrutable decree, We have preferred to conceal.
Beseech ye the one true God to grant that all men may be graciously assisted to fulfill that which is acceptable in Our sight. Soon will the presentday order be rolled up, and a new one spread out in its stead.
Verily, thy Lord speaketh the truth, and is the Knower of things unseen.
This is the Day whereon the Ocean of God's mercy hath been manifested unto men, the Day in wbicb the Day Star of His lovingkindness hath shed its radiance upon them, the Day in which the clouds of His bountiful favor have overshadowed the whole of mankind.
Now is the time to cheer and refresh the downcast through the invigorating breeze of love and fellowship, and the living waters of friendliness and charity.
They who are the beloved of God, in whatever place they gather and whomsoever they may meet, must evince, in their attitude towards God, and in the manner of their celebration of His praise and glory, such humility and submissiveness that every atom of the dust beneath their feet may attest the depth of their devotion. The conversation carried by these holy souls should be informed with such power that these same atoms of dust will be thrilled by its influence.
They should conduct themselves in such manner that the earth upon which they tread may never be allowed to address to them such words as these: "I am to be preferred above you. For witness, how patient I am in bearing the burden which the husbandman layeth upon me. I am the instrument that continually imparteth unto all beings the blessings with which He Who is the Source of all grace hath entrusted me. Notwithstanding the honor conferred upon me, and the unnumbered evidences of my wealth � a wealth that supplieth the needs of all creation � behold the measure of my humility, witness with what absolute submissiveness I allow myself to be trodden beneath the feet of men...~" Show forbearance and benevolence and love to one another. Should any one among you be incapable of grasping a certain truth, or be striving to comprehend it, show forth, when conversing with him, a spirit of extreme kindliness and goodwill. Help him to see and recognize the truth, without esteeming yourself to be, in the least, superior to him, or to be possessed of greater endowments.
The whole duty of man in this Day is to attain that share of the flood of grace which God poureth forth for him. Let none, therefore, consider the largeness or smallness of the receptacle. The portion of some might lie in the palm of a man's hand, the portion of others might fill a cup, and of others even a gallon-measure.
Every eye, in this Day, should seek what will best promote the Cause of God. He, Who is the Eternal Truth, beareth Me witness! Nothing whatever can, in this Day, inflict a greater harm upon this Cause than dissension and strife, contention, estrangement and apathy, among the loved ones of God. Flee them, through the power of God and His sovereign aid, and strive ye to knit together the hearts of men, in His Name, the Unifier, the All-Knowing, the All-Wise.
Beseech ye the one true God to grant that ye may taste the savor of such deeds as are performed in His path, and partake of the sweetness of such humility and submissiveness as are shown for His sake. Forget your own selves, and turn your eyes towards your neighbor.
Bend your energies to whatever may foster the education of men. Nothing is, or can ever be, hidden from God. If ye follow in His way, His incalculable and imperishable blessings will be showered upon you.
This is the luminous Tablet, whose verses have streamed from the moving Pen of Him Who is the Lord of all worlds. Ponder it in your hearts, and be ye of them that observe its precepts.
Behold, how the divers peoples and kindreds of the earth have been waiting for the coming of the Promised One.
No sooner had He, Who is the Sun of Truth, been made manifest, than, Jo, all turned away from Him, except them whom God was pleased to guide.
We dare not, in this Day, lift the veil that concealeth the exalted sta
Page 177don which every true believer can attain, for the joy which such a revelation must provoke might well cause a few to faint away and die.
He Who is the Heart and Center of the Bay~n hath written: ~The germ that boldeth within itself the potentialities of the Revelation that is to come is endowed with a potency superior to the combined forces of all those who follow Me."
And, again, He saith: CCOf all the tributes I have paid to Him 'Who is to come after Me, the greatest is this, My written confession, that no words of Mine can adequately describe Him, nor can any reference to Him in My Book, the Bay4n, do justice to His Cause."
Whoso bath searched the depths of the oceans that lie hid within these exalted words, and fathomed their import, can be said to have discovered a glimmer of the unspeakable glory with which this mighty, this sublime, and most holy Revelation hath been endowed. From the excellence of so great a Revelation the honor with which its faithful followers must needs be invested can be well imagined. By the righteousness of the one true God! The very breath of these souls is in itself richer than all the treasures of the earth. Happy is the man that bath attained thereunto, and woe betide the heedless.
Verily I say, this is the Day in which mankind can behold the Face, and hear the Voice, of the Promised One. The Call of God hath been raised, and the light of His countenance hath been lifted up upon men. It bebooveth every man to blot out the trace of every idle word from the tablet of his heart, and to gaze, with an open and unbiased mind, on the signs of His Revelation, the proofs of His Mission, and the tokens of His glory.
Great indeed in this Day!The allusions made to it in all the sacred Scriptures as the Day of God attest its greatness.
The soui of every Prophet of God, of every Divine Messenger, bath thirsted for this wondrous Day.
All the divers kindreds of the earth have, likewise, yearned to attain it. No sooner, however, had the Day Star of His Revelation manifested itself in the heaven of God's 'Will, than all, except those whom the Almighty was pleased to guide, were found dumbfounded and heedless.
0 thou that hast remembered Me! The most grievous veil bath shut out the peoples of the earth from His glory, and hindered them from hearkening to His call. God grant that the light of unity may envelop the whole earth, and that the seal, "the Kingdom is God's," may be stamped upon the brow of all its peoples.
By the righteousness of GodI These are the days in which God hath proved the hearts of the entire company of His Messengers and Prophets, and beyond them those that stand guard over His sacred and inviolable Sanctuary, the inmates of the celestial Pavilion and dwellers of the Tabernacle of Glory. How severe, therefore, the test to which they who join partners with God must needs be subjected!
o ~Lusayn! Consider the eagerness with which certain peoples and nations have anticipated the return of Iniiim-~usayn, whose coming, after the appearance of the Q?im, hath been prophesied, in days past, by the chosen ones of God, exalted be His glory. These holy ones have, moreover, announced that when He Who is the Day Spring of the manifold grace of God manifesteth Himself, all the Prophets and Messengers, including the QA'im, will gather together beneath the shadow of the sacred Standard which the Promised One will raise. That hour is now come. The world is illumined with the effulgent glory of
His countenance. Andyet, behold how far its peoples have strayed from His path! None have believed in Him except them who, through the power of the Lord of Names, have shattered the idols of their vain imaginings and corrupt desires and entered the city of certitude.
The seal of the choicehath, in this Day and in His Name, the Self-Suf-ficing, been broken. Its grace is being poured out upon men. Fill thy cup, and drink it in His Name, the Most Holy, the All-Praised.
The time foreordained unto the peoples and kindreds of the earth is now come.
The promises of God, as recorded in the holyScriptures, have all been fulfilled. Out of Zion bath gone forth the Law of God, and Jerusalem, and the hills and land thereof, are filled with the glory of His Revelation. Happy is the man that poncieretb in his heart that which hath been revealed in the Books of God, the Help in Peril, the Self-Subsisting.
Meditate upon this, 0 ye beloved of God, and let your ears be attentive unto His Word, so that ye may, by His grace and mercy, drink your fill from the crystal waters of constancy, and become as steadfast and immovable as the mountain in His Cause.
In the Book of Isaiah it is written: C!Et into the rock, and hide thee in the dust, for fear of the Lord, and for the glory of His majesty."
No man that meditateth upon this verse can fail to recognize the greatness of this Cause, or doubt the exalted character of this
Day � the Day of God Himself.This same verse is followed by these words: "And the Lord alone shall be exalted in that Day." This is the Day which the Pen of the Most High hath glorified in all the holy Scriptures.
There is no verse in them that doth not declare the glory of His holy Name, and no Book that doth not testify unto the loftiness of this most exalted theme.
'Mere We to make mention of all that bath been revealed in these heavenly Books and hdy Scriptures concerning this Revelation, this Tablet would assume impossible dimensions. It is incumbent, in this Day, upon every man to place his whole trust in the manifold bounties of God, and arise to disseminate, with the utmost wisdom, the verities of His Cause.
Then, and only then, will the whole earth be enveloped with the morning light of His Revelation.
All glory be to this Day, the Day in which the fragrances of mercy have been wafted over all created things, a Day so blest that past ages and centuries can never hope to rival it, a Day in which the countenance of the Ancient of Days hath turned towards His holy seat. Thereupon the voices of all created things, and beyond them those of the Concourse on high, were heard calling aloud: ttHt thee, 0 Carmel, for lo, the light of the countenance of God, the Ruler of the Kingdom of Names and Fashioner of the heavens, hath been lifted upon thee."
Seized with transports of joy, and raising high her voice, she thus exclaimed: "May my Ate be a sacrifice to Thee, inasmuch as Thou hast fixed Thy gaze upon me, hast bestowed upon me Thy bounty, and hast directed towards me Thy steps. Separation from Thee, 0 Thou Source of everlasting ide, hath well nigh consumed me, and my remoteness from Thy presence hath burned away my soul. All praise be to Thee for having enabled me to hearken to Thy call, for having honored me with Thy footsteps, and for having quickened my soul through the vitalizing fragrance of Thy Day and the thrilling voice of Thy Pen, a voice Thou didst ordain as Thy trumpet-call amidst Thy people. And when the hour at which Thy resistless Faith was to be made manifest did strike, Thou didst breathe a breath of Thy spirit into Thy Pen, and lo, the entire creation shook to its very founda-dons, unveiling to mankind such mysteries as lay hidden within the treasuries of Him Who is the Possessor of all created things."
No sooner had her voice reached that most exalted Spot than We made reply: (cRender thanks unto Thy Lord, 0 Carmel. The fire of thy separation from Me was fast consuming thee, when the ocean of My presence surged before thy face, cheering thine eyes and those of all creation, and filling with delight all things visible and invisible.
Rejoice, for God hath in this Day established upon thee His throne, bath made thee the dawning-place of His signs and the day spring of the evidences of His Revelation. Well is it with him that circieth around thee, that proclaimeth the revelation of thy glory, and recounteth that which the bounty of the Lord thy God bath showered upon thee. Seize thou the
Chalice of Immortalityin the name of thy Lord, the All-Glori-ous, and give thanks unto Him, inasmuch as He, in token of His mercy unto thee, hath turned thy sorrow into gladness, and transmuted thy grief into blissful joy. He, verily, loveth the spot which hath been made the seat of His throne, which His footsteps have trodden, which hath been honored by His presence, from which He raised His call, and upon which He shed His tears.
Page 179"Call out to Zion, 0 Carmel, and announce the joyful tidings: He that was hidden from mortal eyes is come!
His all-conquering sovereignty is manifest; His all-encompassing splendor is revealed.
Beware lest thou hesitate or halt. Hasten forth and circumambulate the City of God that hath descended from heaven, the celestial Kaaba round which have circled in adoration the favored of God, the pure in heart, and the company of the most exalted angels.
Oh, how I long to announce unto every spot on the surface of the earth, and to carry to each one of its cities, the glad-tidings of this Revelation � a Revelation to which the heart of Sinai hath been attracted, and in whose name the Burning Bush is calling: C Unto God, the Lord of Lords, belong the kingdoms of earth and heaven.'
Verily this is the Day in which both land and sea rejoice at this announcement, the Day f or which have been laid up those things which God, through a bounty beyond the ken of mortal mind or heart, hath destined for revelation. Ere long will God sail His Ark upon thee, and will manifest the people of BaM who have been mentioned in the Book of Names."
Sanctified be the Lord of all mankind, at the mention of Whose name all the atoms of the earth have been made to vibrate, and the Tongue of Grandeur hath been moved to disclose that which had been wrapt in His knowledge and lay concealed within the treasury of His might. He, verily, through the potency of His name, the Mighty, the All-Powerful, the Most High, is the ruler of all that is in the heavens and all that is on earth.
Bestir yourselves, 0 people, in anticipa � tion of the days of Divine justice, for the promised hour is now come. Beware lest ye fail to apprehend its import and be accounted among the erring.
Contemplate with thine inward eye the chain of successive Revelations that bath linked the Manifestation of Adam with that of the BTh. I testify before God that each one of these Manifestations bath been sent down through the operation of the Divine Will and Purpose, that each hath been the bearer of a specific Message, that each hath been entrusted with a divinely-revealed Book and been commissioned to unravel the mysteries of a mighty Tablet. The measure of the Revelation with which every one of them bath been identified had been definitely foreordained.
This, verily, is a token of Our favor unto them, if ye be of those that comprehend this truth.
And when this process of progressive Revelation cui-minated in the stage at which His peerless, His most sacred, and exalted Countenance was to be unveiled to men's eyes, He chose to hide His own Self behind a thousand veils, lest profane and mortal eyes discover His glory.
This He did at a time when the signs and tokens of a divinely-appointed Revelation were being showered upon
Him� signs and tokens which none can reckon except the Lord, your God, the Lord of all worlds. And when the set time of concealment was fulfilled, We sent forth, whilst still wrapt within a myriad veils, an infinitesimal glimmer of the effulgent Glory enveloping the Face of the Youth, and lo, the entire company of the dwellers of the Realms above were seized with violent commotion and the favored of God fell down in adoration before Him. lie hath, verily, manifested a glory such as none in the whole creation hath witnessed, inasmuch as He hath arisen to proclaim in person His Cause unto all who are in the heavens and all who are on the earth.
That which thou hast heard concerning Abraham, the Friend of the All-Merciful, is the truth, and no doubt is there about it. The Voice of God commanded Him to offer up Ishmael as a sacrifice, so that His steadfastness in the Faith of God and His detachment from all else but Him may be demonstrated unto men. The purpose of God, moreover, was to sacrifice him as a ransom for the sins and iniquities of all the peoples of the earth. This same honor, Jesus, the Son of Mary, besought the one true God, exalted be His name and glory, to confer upon Him. For the same reason was Ijusayn offered up as a sacrifice by Muhammad, the Apostle of God.
No man can ever claim to have corn � prehended the nature of the hidden and manifold grace of God; none can fathom
Hisall-embracing mercy. Such hath been the perversity of men and their transgression, so grievous have been the trials that have afflicted the Prophets of God and their chosen ones, that all mankind deserveth to be tormented and to perish. God's hidden and most loving providence, however, hath, through both visible and invisible agencies, protected and will continue to protect it from the penalty of its wickedness. Ponder this in thine heart, that the truth may be revealed unto thee, and be thou steadfast in His path.
It hath been decreed by Us that the Word of God and all the potentialities thereof shall be manifested unto men in strict conformity with such conditions as have been foreordained by Him Who is the All-Know-ing, the All-Wise. We have, moreover, ordained that its veil of concealment be none other except its own Self. Such indeed is Our Power to achieve Our Purpose. Should the Word be allowed to release suddenly all the energies latent within it, no man could sustain the weight of so mighty a Revelation. Nay, all that is in heaven and on earth would flee in consternation before it. Consider that which bath been sent down unto Mubammad, the Apostle of God. The measure of the Revelation of which He was the bearer had been clearly foreordained by Him Who is the Almighty, the All-Power-ful. They that heard Him, however, could apprehend His purpose oniy to the extent of their station and spiritual capacity. He, in like manner, uncovered the Face of Wisdom in proportion to their ability to sustain the burden of His Message.
No sooner had mankind attained the stage of maturity, than the Word revealed to men's eyes the latent energies with which it had been endowed � energies which manifested themselves in the plenitude of their glory when the Ancient Beauty appeared, in the year sixty, in the person of 'Au-Muhammad, the Mb.
All-praise and glory be to God Who, through the power of His might, hath delivered His creation from the nakedness of nonexistence, and clothed it with the mantle of life. From among all created things He bath singled out for His special favor the pure, the gemlike reality of man, and invested it with a unique capacity of knowing Him and of reflecting the greatness of His glory. This twofold distinction conferred upon him hath cleansed away from his heart the rust of every vain desire, and made him worthy of the vesture with which his Creator hath deigned to clothe him. It hath served to rescue his soui from the wretchedness of ignorance.
This robe with which the body and soul of man hath been adorned is the very foundation of his wellbeing and development. Oh, how blessed the day when, aided by the grace and might of the one true God, man will have freed himself from the bondage and corruption of the world and all that is therein, and will have attained unto true and abiding rest beneath the shadow of the Tree of Knowledge!
The songs which the bird of thine heart had uttered in its great love for its friends have reached their ears, and moved Me to answer thy questions, and reveal to thee such secrets as I am allowed to unfold. In thine esteemed letter thou hadst inquired which of the Prophets of God should be regarded as superior to others. Know thou assuredly that the essence of all the Prophets of God is one and the same.
Their unity is absolute.God, the Creator, saith: There is no distinction whatsoever among the
Bearers of My Message.They all have but one purpose; their secret is the same secret. To prefer one in honor to another, to exalt certain ones above the rest, is in no wise to be permitted.
Every true Prophet hath regarded His Message as fundamentally the same as the Revelation of every other Prophet gone before Him. If any man, therefore, should fail to comprehend this truth, and should consequently indulge in vain and unseemly language, no one whose sight is keen and whose understanding is enlightened would ever allow such idle talk to cause him to waver in his belief.
The measure of the revelation of the Prophets of God in this world, however, must differ. Each and every one of them bath been the Bearer of a distinct Message, and bath been commissioned to reveal Himself through specific acts. It is for this reason that they appear to vary in their greatness.
Their Revelation may be likened untothe light of the moon that sheddeth its radiance upon the earth. Though every time it appeareth, it revealeth a fresh measure of its brightness, yet its inherent splendor can never diminish, nor can its light suffer extinction.
It is clear and evident, therefore, that any apparent variation in the intensity of their Light is not inherent in the light itself, but should rather he attributed to the varying receptivity of an everchanging world. Every
Prophet Whom the Almightyand Peerless Creator bath purposed to send to the peoples of the earth hath been entrusted with a Message, and charged to act in a manner that would best meet the requirements of the age in which He appeared. God's purpose in sending His Prophets unto men is twofold. The first is to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding.
The second is to insure the peace and tranquillity of mankind, and provide all the means by which they can be established.
The Prophets of God should be regarded as physicians whose task is to foster the wellbeing of the world and its peoples, that, through the spirit of oneness, they may heal the sickness of a divided humanity. To none is given the right to question their words or disparage their conduct, for they are the only ones who can claim to have understood the patient and to have correctly diagnosed its ailments. No man, however acute his perception, can ever hope to reach the heights which the wisdom and understanding of the Divine Physician have attained. Little wonder, then, if the treatment prescribed by the Physician in this day should not be found to be identical with that which He prescribed before. How could it be otherwise when the ills affecting the sufferer necessitate at every stage of his sickness a special remedy? In like manner, every time the Prophets of God have ilkimined the world with the resplendent radiance of the Day Star of Divine knowledge, they have invariably summoned its peoples to embrace the light of God through such means as best befitted the exigencies of the age in which they appeared. They were thus able to scatter the darkness of ignorance, and to shed upon the world the glory of their own knowledge.
It is towards the inmost essence of these Prophets, therefore, that the eye of every man of discernment must be directed, inasmuch as their one and only purpose hath always been to guide the erring, and give peace to the afflicted. These are not days of prosperity and triumph. The whole of mankind is in the grip of manifold ills.
Strive, therefore, to save its life through the wholesome medicine which the almighty hand of the unerring Physician bath prepared.
And now concerning thy question regarding the nature of religion. Know thou that they who are truly wise have likened the world unto the human temple. As the body of man needeth a garment to clothe it, so the body of mankind must needs be adorned with the mantle of justice and wisdom.
Its robe is the Revelation vouchsafed unto it by God. Whenever this robe hath fulfilled its purpose, the Almighty will assuredly renew it. For every age requireth a fresh measure of the light of God.
Every Divine Revelationhath been sent down in a manner that befitted the circumstances of the age in which it hath appeared.
As to thy question regarding the sayings of the leaders of past religions. Every wise and praiseworthy man will no doubt eschew such vain and profitless talk.
The incomparable Creatorhath created all men from one same substance, and bath exalted their reality above the rest of His creatures. Success or failure, gain or ioss, must, therefore, depend upon man's own exertions.
The more he striveth, the greater will be his progress.
We fain would hope that the vernal showers of the bounty of God may cause the flowers of true understanding to spring from the soil of men's hearts, and may wash from them all earthly defilements.
Ponder a while. What is it that prompted, in every Dispensation, the peoples of the earth to shun the Manifestation of the All-Merciful? What could have impelled them to turn away from Him and to challenge His authority?
Were men to meditate on these words which have flowed from the Pen of the Divine Ordainer, they would, one and all, hasten to embrace the truth of this God
Page 182given, and ever-enduring Revelation, and would testify to that which He Himself hath solemnly affirmed. It is the veil of idle imaginations which, in the days of the Manifestations of the Unity of God and the Day Springs of His everlasting glory, hath intervened, and will continue to intervene, between them and the rest of mankind.
For in those days, He Who is the Eternal Truth manifesteth Himself in conformity with that which He Himself hail purposed, and not according to the desires and expectations of men.
Even as He hath revealed: USO oft, then, as an Apostle cometh to you with that which your souis desire not, do ye swell with pride, and treat some as impostors, and slay others."
There can be no doubt whatever that had these Apostles appeared, in bygone ages and cycles, in accordance with the vain imaginations which the hearts of men had devised, no one would have repudiated the truth of these sanctified Beings.
Though such men have been, night and day, remembering the one true God, and have been devoutly engaged in the exercise of their devotions, yet they failed in the end to recognize, and partake of the grace of, the Day Springs of the signs of God and the
Manifestations of HisTo this the Scriptures bear witness. Thou hast, no doubt, heard about it.
Consider the Dispensationof Jesus Christ. Behold, how all the learned men of that generation, though eagerly anticipating the coming of the Promised One, have nevertheless denied Him. Both Annas, the most learned among the divines of His day, and Cajaphas, the high priest, denounced Him and pronounced the sentence of His death.
In like manner, when Muhammad, the Prophet of God � may all men be a sacrifice unto Him � appeared, the learned men of Mecca and Medina arose, in the early days of His Revelation, against Him and rejected His Message, while they who were destitute of all learning recognized and embraced His Faith.
Ponder a while. Considerhow Baha, the Ethiopian, unlettered though he was, ascended into the heaven of faith and certitude, whilst 'Abdu'llAh Ubayy, a leader among the learned, maliciously strove to oppose Him. Behold, how a mere shepherd was� so carried away by the ecstasy of the words of God that he was able to gain admittance into the habitation of his Best-Be-loved, and was united to Him Who is the Lord of Mankind, whilst they who prided themselves on their knowledge and wisdom strayed far from His path and remained deprived of His grace.
For this reason He bath written: CCH that is exalted among you shall be abased, and he that is abased shall be exalted."
References to this theme are to be found in most of the heavenly Books, as well as in the sayings of the Prophets and Messengers of God.
Verily I say, such is the greatness of this Cause that the father flieth from his son, and the son flieth from his father.
Call ye to mind the story of Noah and Canaan. God grant that, in these days of heavenly delight, ye may not deprive yourselves of the sweet savors of the All-Glorious God, and may partake, in this spiritual Springtime, of the outpourings of His grace. Arise in the name of Him Who is the Object of all knowledge, and, with absolute detachment from the learning of men, lift up your voices and proclaim His Cause. I swear by the Day Star of Divine Revelation!
The very moment ye arise, ye will witness how a flood of Divine knowledge will gush out of your hearts, and wiii behold the wonders of His heavenly wisdom manifested in all their glory before you. Were ye to taste of the sweetness of the sayings of the All-Merciful, ye would unhesitatingly forsake your selves, and would lay down your lives for the Well-Beloved.
Who can ever believe that this Servant of God hath at any time cherished in His heart a desire for any earthly honor or benefit? The Cause associated with His Name is far above the transitory things of this world. Behold Him, an exile, a victim of tyranny, in this Most Great Prison. His enemies have assailed Him on every side, and will continue to do so till the end of His life. Whatever, therefore, He saith unto you is wholly for the sake of God, that haply the peoples of the earth may cleanse their hearts from the stain of evil desire, may rend its veil asunder, and attain unto the knowledge of the one true God � the most exalted station to which any man can aspire. Their belief
Page 183or disbelief in My Cause can neither profit nor harm Me. We summon them wholly for the sake of God. He, verily, can afford to dispense with all creatures.
Know thou that when the Son of Man yielded up His breath to God, the whole creation wept with a great weeping. By sacrificing Himself, however, a fresh capacity was infused into all created things. Its evidences, as witnessed in all the peoples of the earth, are now manifest before thee. The deepest wisdom which the sages have uttered, the profoundest learning which any mind hath unfolded, the arts which the ablest hands have produced, the influence exerted by the most potent of rulers, are but manifestations of the quickening power re � leased by His transcendent, [us all-per-vasive, and resplendent Spirit.
We testify that when He came into the world, He shed the splendor of His glory upon all created things. Through Him the leper recovered from the leprosy of perversity and ignorance.
Through Him, the unchaste and wayward were healed.
Through His power, born of Almighty God, the eyes of the blind were opened, and the soul of the sinner sanctified.
Leprosy may be interpreted as any veil that interveneth between man and the recog � nition of the Lord, his God.
Whoso allow-eth himself to be shut out from Him is indeed a leper, who shall not be remembered in the Kingdom of God, the Mighty, the All-Praised.
We bear witness that through the power of the Word of God every leper was cleansed, every sickness was healed, every human infirmity was banished.
He it is Who purified the world. Blessed is the man who, with a face beaming with light, bath turned towards Him.
Blessed is the man that hath acknowledged his belief in God and in His signs, and recognized that "He shall not be asked of His doings."
Such a recognition hath been made by God the ornament of every belief, and its very foundation. Upon it must depend the acceptance of every godly deed. Fasten your eyes upon it, that haply the whisperings of the rebellious may not cause you to slip.
'Were He to decree as lawful the thing which from time immemorial had been forbidden, and forbid that which had, at all times, been regarded as lawful, to none is given the right to question His authority. Whoso will hesitate, though it be for less than a moment, should be regarded as a transgressor.
Whoso hath not recognized this sublime and fundamental verity, and hath failed to attain this most exalted station, the winds of doubt will agitate him, and the sayings of the infidels will distract his soul. He that bath acknowledged this principle will be endowed with the most perfect constancy. All-honor to this all-glorious station, the remembrance of which adorneth every exalted Tablet. Such is the teaching which God bestoweth on you, a teaching that will deliver you from all manner of doubt and perplexity, and enable you to attain unto salvation in both this world and in the next. He, verily, is the Ever-Forgiving, the Most Bountiful.
Know of a certainty that in every Dispensation the light of Divine Revelation bath been vouchsafed unto men in direct proportion to their spiritual capacity.
Consider the sun. How feeble its rays the moment it appeareth above the horizon. How gradually its warmth and potency increase as it approacheth its zenith, enabling meanwhile all created things to adapt themselves to the growing intensity of its light. How steadily it declineth until it reacheth its setting point. Were it, all of a sudden, to manifest the energies latent within it, it would, no doubt, cause injury to all created things.
In like manner, if the Sun of Truth were suddenly to reveal, at the earliest stages of its manifestation, the full measure of the potencies which the providence of the Almighty bath bestowed upon it, the earth of human understanding would waste away and be consumed; for men's hearts would neither sustain the intensity of its revelation, nor be able to mirror forth the radiance of its light. Dismayed and overpowered, they would cease to exist.
Praise be to Thee, 0 Lord My God, for the wondrous revelations of Thine inscrutable decree and the manifold woes and trials Thou hast destined for Myself. At one
Page 184time Thou didst deliver Me into the hands of Nimrod; at another Thou hast allowed Pharaoh's rod to persecute Me. Thou, alone, canst estimate, through Thine all-encom-passing knowledge and the operation of Thy Will, the incalculable afflictions I have suffered at their hands. Again Thou didst cast Me into the prison-cell of the ungodly, for no reason except that I was moved to whisper into the ears of the well-favored denizens of Thy Kingdom an intimation of the vision with which Thou hadst, through Thy knowledge, inspired Me, and revealed to Me its meaning through the potency of Thy might. And again Thou didst decree that I be beheaded by the sword of the infidel. Again I was crucified for having unveiled to men's eyes the hidden gems of Thy glorious unity, for having revealed to them the wondrous signs of Thy sovereign and everlasting power. How bitter the humiliations heaped upon Me, in a subsequent age, on the plain of Karbil&!
How lonely did I feel amidst Thy people! To what a state of helplessness I was reduced in that land! Unsatisfied with such indignities, My persecutors decapitated Me, and, carrying aloft My head from land to land paraded it before the gaze of the unbelieving multitude, and deposited it on the seats of the perverse and faithless. In a later age, I was suspended, and My breast was made a target to the darts of the malicious cruelty of My foes. My limbs were riddled with bullets, and My body was torn asunder. Finally, behold how, in this Day, My treacherous enemies have leagued themselves against Me, and are continually plotting to instill the venom of hate and malice into the souls of Thy servants.
With all their might they are scheming to accomplish their purpose.
Grievous as is My plight, 0 God, My Well-Beloved, I render thanks unto Thee, and My Spirit is grateful for whatsoever hath befallen me in the path of Thy good-pleasure. I am well pleased with that which Thou didst ordain for Me, and welcome, however calamitous, the pains and sorrows I am made to suffer.
0 My Well-Beloved! Thouhan breathed Thy Breath into Me, and divorced Me from Mine own Self.
Thou didst, subsequently, decree that no more than a faint reflection, a mere emblem of Thy Reality within Me be left among the perverse and envious.
Behold, how, deluded by this emblem, they have risen against Me, and heaped upon Me their denials!
Uncover Thy Self, therefore, 0 My Best-BJoved, and deliver Me from My plight.
Thereupon a Voice replied: "I love, I dearly cherish this emblem. How can I consent that Mine eyes, alone, gaze upon this emblem, and that no heart except My heart recognize it?
By My Beauty, which is the same as Thy Beauty!My wish is to hide Thee from Mine own eyes: how much more from the eyes of men!"
I was preparing to make reply, when lo, the Tablet was suddenly ended, leaving My theme unfinished, and the pearl of Mine utterance unstrung.
God is My witness, 0 people!I was asleep on My couch, when lo, the Breeze of God wafting over Me roused Me from My slumber. His quickening Spirit revived Me, and My tongue was unloosed to voice His Call. Accuse Me not of having trangressed against God. Behold Me, not with your eyes but with Mine. Thus admonisheth you He Who is the Gracious, the All-Knowing. Think ye, 0 people, that I hold within My grasp the control of God's ultimate Will and Purpose? Far be it from Me to advance such claim.
To this I testify before God, the Almighty, the Exalted, the All-Knowing, the All-Wise. Had the ultimate destiny of God's Faith been in My hands, I would have never consented, even though for one moment, to manifest Myself unto you, nor would I have allowed one word to fall from My lips. Of this God Himself is, verily, a witness.
0 Son of Justice! In the night season the beauty of the immortal Being hath repaired from the emerald height of fidelity unto the Sadratu'I-Muntaht and wept with such a weeping that the Concourse on high and the dwellers of the realms above wailed at His lamenting. Whereupon there was asked, Why the wailing and weeping? He made reply: As bidden I waited expectant upon the hill of faithfulness, yet inhaled not from
Page 185them that dwell on earth the fragrance of fidelity.
Then summoned to return I beheld, and lo! certain doves of holiness were sore tried within the claws of the dogs of earth. Thereupon the Maid of Heaven hastened forth unveiled and resplendent from Her mystic mansion, and asked of their names, and all were told but one.
And when urged, the first letter thereof was uttered, whereupon the dwellers of the celestial chambers rushed forth out of their habitation of glory. And whilst the second letter was pronounced they fell down, one and all, upon the dust. At that moment a voice was heard from the inmost shrine: "Thus far and no farther."
Verily, We bear witness unto that which they have done, and now are doing.
0 Afn4n, 0 thou that hast branched from Mine ancient Stock! My glory and My iov-ing � kindness rest upon thee. How vast is the tabernacle of the Cause of God! It bath overshadowed all the peoples and kindreds of the earth, and will, erelong, gather together the whole of mankind beneath its shelter.
Thy day of service is now come. Countless Tablets bear the testimony of the bounties vouchsafed unto thee. Arise for the triumph of My Cause, and, through the power of thine utterance, subdue the hearts of men. Thou must show forth that which will ensure the peace and the wellbeing of the miserable and the downtrodden.
Gird up the loins of thine endeavor, that perchance thou mayest release the captive from his chains, and enable him to attain unto true liberty.
Justice is, in this day, bewailing its plight, and Equity groaneth beneath the yoke of oppression.
The thick clouds of tyranny have darkened the face of the earth, and enveloped its peoples. Through the movement of Our Pen of glory We have, at the bidding of the omnipotent Ordainer, breathed a new life into every human frame, and instilled into every word a fresh potency.
All created things proclaim the evidences of this worldwide regeneration. This is the most great, the most joyful tidings imparted by the pen of this wronged One to mankind. Wherefore fear ye, 0 My well-beloved ones! Who is it that can dismay you? A touch of moisture sufliceth to dissolve the hardened clay out of which this perverse generation is molded. The mere act of your gathering together is enough to scatter the forces of these vain and worthless people.
Every man of insight will, in this day, readily admit that the counsels which the Pen of this wronged One hath revealed constitute the supreme animating power for the advancement of the world and the exaltation of its peoples. Arise, 0 people, and, by the power of God's might, resolve to gain the victory over your own selves, that haply the whole earth may be freed and sanctified from its servitude to the gods of its idle fancies � gods that have inflicted such ioss upon, and are responsible for the misery of, their wretched worshipers. These idols form the obstacle that impeded man in his efforts to advance in the path of perfection. We cherish the hope that the Hand of Divine power may lend its assistance to mankind, and deliver it from its state of grievous abasement.
In one of the Tablets these words have been revealed: 0 people of God! Do not busy yourselves in your own concerns; let your thoughts be fixed upon that which will rehabilitate the fortunes of mankind and sanctify the hearts and souls of men. This can best be achieved through pure and holy deeds, through a virtuous life and a goodly behavior.
Valiant acts will ensure the triumph of this Cause, and a saintly character will reinforce its power. Cleave unto righteousness, 0 people of Baha! This, verily, is the commandment which this wronged One hath given unto you, and the first choice of His unrestrained Will for every one of you.
0 friends! It behooveth you to refresh and revive your souls through the gracious favors which in this Divine, this soul-stir-ring Springtime are being showered upon you. The Day Star of His great glory bath shed its radiance upon you, and the clouds of His limitless grace have overshadowed you.
How high the reward of him that bath not deprived himself of so great a bounty, nor failed to recognize the beauty of his Best-Beloved in this, His new attire.
Watch over yourselves, for the Evil One is lying in wait, ready to entrap you. Gird yourselves against his wicked devices, and, led by the light of the name of the All-Seeing God,
Page 186make your escape from the darkness that surroundeth you. Let your vision be world-embracing, rather than confined to your own self. The Evil One is he that hindereth the rise and obstructeth the spiritual progress of the children of men.
It is incumbent upon every man, in this Day, to hold fast unto whatsoever will promote the interests, and exalt the station, of all nations and just governments. Through each and every one of the verses which the Pen of the Most High hath revealed, the doors of love and unity have been unlocked and flung open to the face of men. We have erewhuie declared � and Our Word is the truth � : "Consort with the followers of all religions in a spirit of friendliness and fellowship."
Whatsoever hath led the children of men to shun one another, and hath caused dissensions and divisions amongst them, hail, through the revelation of these words, been nullified and abolished.
From the heaven of God's Will, and for the purpose of ennobling the world of being and of elevating the minds and souL of men, hath been sent down that which is the most effective instrument for the education of the whole human race.
The highest essence and most perfect expression of whatsoever the peoples of old have either said or written hath, through this most potent Revelation, been sent down from the heaven of the Will of the All-Possessing, the Ever-Abiding God. Of old it hath been revealed: Clove of one's country is an element of the
Faith of God." The Tongueof Grandeur bath, however, in the day of His manifestation proclaimed: "It is not his to boast who loveth his country, but it is his who loveth the world."
Through the power released by these exalted words He hath lent a fresh impulse, and set a new direction, to the birds of men's hearts, and hath obliterated every trace of restriction and limitation from God's holy Book.
0 people of Justice! Be as brilliant as the light, and as splendid as the fire that blazed in the Burning Bush. The brightness of the fire of your iove will no doubt fuse and unify the contending peoples and kindreds of the earth, whilst the fierceness of the flame of enmity and hatred cannot but re-suit in strife and ruin. We beseech God that He may shield His creatures from the evil designs of His enemies.
He verily hath power over all things.All-praise be to the one true God � exalted be His glory � inasmuch as He bath, through the Pen of the Most High, unlocked the doors of men's hearts. Every verse which this Pen hath revealed is a bright and shining portal that discioseth the glories of a saintly and pious life, of pure and stainless deeds.
The summons and the message which We gave were never intended to reach or to benefit one land or one people only. Mankind in its entirety must firmly adhere to whatsoever hath been revealed and vouchsafed unto it. Then and oniy then will it attain unto true liberty. The whole earth is illuminated with the resplendent glory of God's Revelation.
In the year sixty He Who heralded the light of� may all creation be a sacrifice unto Him � arose to announce a fresh revelation of the Divine Spirit, and was followed, twenty years later, by Him through Whose coming the world was made the recipient of this promised glory, this wondrous favor.
Behold how the generality of mankind hath been endued with the capacity to hearken unto God's most exalted Word � the Word upon which must depend the gathering together and spiritual resurrection of all men.
Incline your hearts, 0 people of God, unto the counsels of your true, your incomparable Friend.
The Word of God may be likened unto a sapling, whose roots have been implanted in the hearts of men. It is incumbent upon you to foster its growth through the living waters of wisdom, of sanctified and holy words, so that its root may become firmly fixed and its branches may spread out as high as the heavens and beyond.
0 ye that dwell on earth!The distinguishing feature that rnarketh the preeminent character of this Supreme Revelation consisteth in that We have, on the one hand, blotted out from the pages of God's holy Book whatsoever hath been the cause of strife, of malice and mischief amongst the children of men, and have, on the other, laid down the essential prerequisites of concord, of understanding, of complete and enduring unity. Well is it with them that keep My statutes.
Page 187Time and again have We admonished Our beloved ones to avoid, nay to flee from, anything whatsoever from which the odor of mischief can be detected.
The world is in great turmoil, and the minds of its people are in a state of utter confusion.
We entreat the Almighty that He may graciously illuminate them with the gloiy of His Justice, and enable them to discover that which will be profitable unto them at all times and under all conditions.
He, verily is the All-Possessing, the Most High.Lay not aside the fear of God, 0 ye the learned of the world, and judge fairly. the Cause of this unlettered One to Whom all the Books of God, the Protector, the Self-Subsisting, have testified. Will not the dread of Divine displeasure, the fear of Him Who hath no peer or equal, arouse you?
He Whom the world hath wronged hath, at no time, associated with you, hath never studied your writings, nor participated in any of your disputations.
The garb He weareth, His flowing locks, His headdress, attest the truth of His words. How long will ye persist in your injustice?
Witness the habitation in which He, Who is the incarnation of justice, hath been forced to dwell.
Open your eyes, and, beholding His plight, meditate diligently upon that which your hands have wrought, that haply ye may not be deprived of the light of His Divine utterance, nor remain bereft of your share of the ocean of His knowledge.
Certain ones among both commoners and nobles have objected that this wronged One is neither a member of the ecclesiastical order nor a descendant of the Prophet. Say: o ye that claim to be just!
Reflect a little while, and ye shall recognize how infinitely exalted is His present state above the station ye claim He should possess. The Will of the Almighty hath decreed that out of a house wholly devoid of all that the divines, the doctors, the sages, and scholars commonly possess His Cause should proceed and be made manifest.
The Breathings of the Divine Spirit awoke Him, and bade Him arise and proclaim His Revelation.
No sooner was He roused from His slumber than He lifted up His voice and summoned the whole of mankind unto God, the Lord of all worlds.
We have been moved to reveal these words in consideration of the weakness and frailty of men; otherwise, the Cause We have proclaimed is such as no pen can ever describe, nor any mind conceive its greatness.
To this bear-eth witness He with Whom is the Mother Book.
The Ancient Beauty hath consented to be bound with chains that mankind may be released from its bondage, and bath accepted to be made a prisoner within this most mighty Stronghold that the whole world may attain unto true liberty.
He hath drained to its dregs the cup of sorrow, that all the peoples of the earth may attain unto abiding joy, and be filled with gladness. This is of the mercy of your Lord, the Coin-passionate, the Most Merciful. We have accepted to be abased, 0 believers in the Unity of God, that ye may be exalted, and have suffered manifold afflictions, that ye might prosper and flourish.
He Who hath come to build anew the whole world, behold, how they that have joined partners with God have forced Him to dwell within the most desolate of cities!
I sorrow not for the burden of My imprisonment. Neither do I grieve over My abasement, or the tribulation I suffer at the hands of Mine enemies. By My life!
They are My glory, a glory wherewith God hath adorned His own Self. Would that ye know it!
The shame I was made to bear hail uncovered the glory with which the whole of creation had been invested, and through the cruelties I have endured, the Day Star of Justice hath manifested itself, and shed its splendor upon men.
My sorrows are for those who have involved themselves in their corrupt passions, and claim to be associated with the Faith of God, the Gracious, the All-Praised.
It behooveth the people of Baha to die to the world and all that is therein, to be so detached from all earthly things that the inmates of Paradise may inhale from their garment the sweet smelling savor of sanctity, that all the peoples of the earth may recognize in their faces the brightness of the All-Merciful, and that through them
Page 188Badi', the bearer of Bahá'u'lláh's Tablet to the Sh4h of Ir&n, shown in chains before his martyrdom. (Note the brasier in which irons were heated and applied to his flesh.)
188 Two early believers of TihrTh about to be bastinadoed.
Page 189may be spread abroad the signs and tokens of God, the Almighty, the All-Wise.
They that have tarnished the fair name of the Cause of God, by following the things of the flesh � these are in palpable error!
0 Jews! If ye be intent on crucifying once again Jesus, the Spirit of God, put Me to death, for He hath once more, in My person, been made manifest unto you. Deal with Me as ye wish, for I have vowed to lay down My life in the path of God. I will fear no one, though the powers of earth and heaven be leagued against Mc. Followers of the Gospel! If ye cherish the desire to slay Muhammad, the Apostle of God, seize Me and put an end to My life, for I am He, and My
Self is His Self. Dounto Me as you like, for the deepest longing of My heart is to attain the presence of My Best-Beloved in
His Kingdom of Glory.Such is the Divine decree, if ye know it. Followers of Muhammad! If it be your wish to riddle with your shafts the breast of Him Who hath caused His Book the BayAn to be sent down unto you, lay hands on Me and persecute Me, for I am His Well-Beloved, the revelation of His own Self, though My name be not His name. I have come in the shadows of the clouds of glory, and am invested by God with invincible sovereignty.
He, verily, is the Truth, the Knower of things unseen.
I, verily, anticipate from you the treatment ye have accorded unto Him that came before Me.
To this all things, verily, witness, if ye be of those who hearken. 0 people of the BayTh! If ye have resolved to shed the blood of Him Whose coming the Báb hath proclaimed, Whose advent Mu-1?ammad hail prophesied, and
Whose Revelation JesusChrist Himself hath announced, behold Me standing, ready and defenseless, before you.
Deal with Me after your own desires.God is my witness! Had it not been in conflict with that which the Tablets of God have decreed, I would have gladly kissed the hands of whosoever attempted to shed my blood in the path of the Well-Beloved.
I would, moreover, have bestowed upon him a share of such worldly goods as God had allowed me to possess, even though he who perpetrated this act would have provoked the wrath of the Almighty, incurred His malediction, and deserved to be tormented throughout the eternity of God, the All-Possessing, the Equitable, the All. Wise.
Know verily that whenever this Youth turneth His eyes towards His own self, he findeth it the most insignificant of all creation. When he contemplates, however, the bright effulgences He hail been empowered to manifest, lo, that self is transfigured before Him into a sovereign Potency permeating the essence of all things visible and invisible.
Glory be to Him Who, through the power of truth, hail sent down the Manifestation of His own Self and entrusted Him with His message unto all mankind.
AMERICA'S SPIRITUAL MISSION �To the Assemblies and Meetings of the believers of God and the maidservants of the Merciful in the
United States and Canada.0 ye blessed souls: I desire for you eternal success and prosperity and beg perfect confirmation for each one in the divine world. My hope for you is that each one may shine forth like unto the morning star from the horizon of the world and in this Garden of God become a blessed tree, producing everlasting fruits and results.
Therefore I direct you to that which is conducive to your heavenly confirmation and illumination in the Kingdom of God!
It is this: Alaska is a vast country; although one of the maidservants of the Merciful has hastened to those parts, serving
Page 190as a librarian in the Public Library, and according to her ability is not failing in teaching the Cause, yet the call of the Kingdom of God is not yet raised through that spacious territory.
His Holiness Christ says: Travel ye to the East and to the West of the world and summon the people to the Kingdom of God. Hence the mercy of God must encompass all humanity. Therefore do ye not think it permissible to leave that region deprived of the breezes of the Morn of Guidance.
Consequently, strive as far as ye are able to send to those parts fluent speakers, who are detached from aught else save God, attracted with the fragrances of God, and sanctified and purified from all desires and temptations. Their sustenance and food must consist of the teachings of God.
First they must them-seives live in accordance with those principles, then guide the people. Perchance, God willing, the lights of the most great guidance may illumine that country and the breezes of the rose garden of the iove of God may perfume the nostrils of the inhabitants of Alaska. Should we become confirmed in thus rendering such a service, rest ye assured that ye shall crown your heads with the diadem of everlasting sovereignty, and at the threshold of oneness you will become the favored and accepted servants.
Likewise the RepublicThe majority of the inhabitants of that country are devoted Catholics. They are totally unaware of the reality of the Bible, the Gospel and the new divine teachings.
They do not know that the basis of the religions of God is one and that the Holy Manifestations are like unto the Sun of Truth, rising from the different dawning-places.
Those souls are submerged in the sea of dogmas.If one breath of life be blown over them, great results will issue therefrom.
But it is better for those who intend to go to Mexico to teach, to be familiar with the Spanish language.
Similarly, the six Central American Republics, situated south of Mexico � Guatemala, Honduras, Salvador, Nicaragua, Costa Rica, Panama and the seventh country Belize or British Honduras.
The teachers going to those parts must also be familiar with the Spanish language.
You must give great importance to teaching the Indians, that is, the aborigines of America. For these souL are like the ancient inhabitants of Peninsular Arabia, who previous to the Manifestation of His Holiness Mu]iammad were treated as savages.
But when the Mubammadic light shone forth in their midst, they became so illumined that they btightened the world. Likewise, should these Indians and aborigines be educated and obtain guidance, there is no doubt that through the divine teachings, they will become so enlightened as in turn to shed light to all regions.
All the above countries have importance, but especially the Republic of Panama, wherein the Atlantic and the Pacific Oceans come together through the Panama Canal. It is a center for travel and passage from America to other continents of the world, and in the future it will gain most great importance.
Likewise the islands of the West Indies, such as Cuba, Haiti, Puerto Rico, Jamaica, the islands of the Lesser Antilles, Bahama Islands, even the small Watling Island, have great importance; especially the two black republics, Haiti and Santo Domingo, situated in the cluster of the Greater Antilles.
Likewise the cluster of the islands of Bermuda in the Atlantic Ocean have importance.
In a similar way, the republics of the continent of South America � Colombia, Ecuador, Peru, Brazil,
British Guiana, DutchGuiana, French Guiana, Bolivia, Chile, Argentina, Uruguay, Paraguay, Venezuela; also the islands to the north, east and west of South America, such as Falkiand Islands, the Galapagos, Juan Fernandez,
Tobago and Trinidad.Likewise the city of Baha, situated on the eastern shore of Brazil.
Because it is some time that it has become known by this name, its efficacy will be most potent.
In short, 0 ye believers of God! Exalt your effort and magnify your aims.
His Holiness Christ says: Blessed are the poor, for theirs shall be the Kingdom of Heaven. In other words: Blessed are the nameless and traceless poor, for they are the leaders of mankind. Likewise it is said in the Qur'Th: "We desire to bestow our gifts upon those who have become weak on the face of the earth, and make them a nation and the heirs
Page 191Or, we wish to grant a favor to the impotent souis and suffer them to become the inheritors of the Messengers and
Prophets.Therefore, now is the time that you may divest yourselves from the garment of attachment to this phenomenal realm, be wholly severed from the physical world, become angels of heaven and travel and teach through all these regions.
I declare by Him, beside whom there is no one, that each one of you shall become the Israfil of Life, blowing the breath of life into the souls of others.
Upon you be greeting and praise!These souls are Thy heavenly army. Assist them and with the cohorts of the Supreme Concourse, make them victorious; so that each one of them may become like unto a regiment and conquer these countries through the 'ove of God and the illumination of divine teachings.
o God! Be Thou their supporter and their helper, and in the wilderness, the mountain, the valley, the forests, the prairies and the seas, be Thou their confidant � so that they may cry out through the power of the Kingdom and the breath of the Holy
Spirit!Verily Thou are the Powerful, the Mighty and the Omnipotent, and Thou art the Wise, the Hearing and the Seeing.
Haifa, Palestine, April 8, 1916.To the believers and the maidservants of the Merciful of the Bahá'í Assemblies and meetings in the United States and Canada.
He is God!o ye real Bahá'ís of America: Praise be to His Highness the Desired One that ye have become confirmed in the promotion of divine teachings in that vast Continent, raised the call of the Kingdom of God in that region and announced the Glad Tidings of the manifestation of the Lord of
Hosts and His HighnessThanks be unto the Lord that ye have become assisted and confirmed in this aim. This is purely through the confirmations of the Lord of Hosts and the breaths of the Holy Spirit.
At present your confirmation is not known and understood.
Ere long ye shall observe that each one of you like unto a brilliant and shining star will diffuse the light of guidance from that horizon and that ye have become the cause of eternal life to the inhabitants of
America.Consider! The station and the confirmation of the apostles in the time of Christ was not known, and no one Looked on them with the feeling of importance � nay, rather, they persecuted and ridiculed them. Later on it became evident what crowns studded with the brilliant jewels of guidance were placed on the beads of the apostles,
Mary Magdalene and MaryLikewise your confirmation is not known at the present time. I hope that ere long it may throw a mighty reverberation through the pillars of the earth.
Therefore it is the hope of 'Abdu'l-Bahá that just as ye are confirmed and assisted on the continent of America, ye may also be confirmed and assisted in other continents of the globe � that is, ye may carry the fame of the Cause of God to the East and to the West and spread the Glad Tidings of the appearance of the Kingdom of the Lord of Hosts throughout the five continents of the world.
When this divine call travels from the continent of America to Europe, Asia, Africa, Australia and the Islands of the
Pacific, the Americanbelievers shall be established on the throne of everlasting Glory, the fame of their illumination and guidance shall reach to all regions and the renown of their greatness become worldwide. Therefore, a party, speaking the languages, severed, holy, sancti-fled and filled with the iove of God, must turn their faces to and travel through the three great island groups of the Pacific Ocean, � Polynesia, Micronesia and Melanesia, and the islands attached to these groups, such as New Guinea, Borneo, Java, Sumatra, Philippine Islands, Solomon Islands, Fiji Islands, New Hebrides, Loyalty Islands, New Caledonia, Bismarck Archipelago, Ceram, Celebes, Friendly Islands, Samoa Islands,
Society Islands, Carolinepelago, Marquesas, Hawaiian Islands, Gilbert Islands, Moluccas, Marshall Islands, Timor and the other islands.
With hearts overflowing with the love of God, with tongues commemorating the mention of God, with eyes turned to the Kingdom of God, they must deliver the Glad Tidings of the manifestation of the Lord of Hosts to all the people. Know ye of a certainty that in what-even ven if necessary on foot and with the utmost poverty, and while passing through the cities, villages, mountains, deserts and oceans, cry at the top of my voice 'tY~-BaM'u'I-Abh& I" and promote the divine teachings.
But now this is not feasible for me; therefore I live in great regret; perchance, God willing, ye may become assisted therein.
The grave of the author of ccNabi1~s Narrative," 'Akka, Palestine.
ever meeting ye may enter, in the apex of that meeting the Holy Spirit shall be waving and the heavenly confirmations of the Blessed Perfection shall encompass all.
Consider ye, that Miss Agnes Alexander, the daughter of the Kingdom, the beloved maidservant of the Blessed Perfection, traveled alone to Hawaii and the Island of Honolulu, and now she is gaining spiritual victories in Japan! Reflect ye how this daughter was confirmed in the Hawaiian Islands.
She became the cause of the guidance of a gathering of people.
Likewise Miss KnoblochTherefore, know ye of a certainty that whosoever arises in this day to diffuse the divine fragrances, the cohorts of the Kingdom of God shall confirm him and the bestowals and the favors of the Blessed Perfection shall encircle him.
Oh, how I long that it could be made possible for me to travel through these parts, At this time, in the island of Hawaii, through the efforts of Miss Alexander, a number of souL have reached the shore of the sea of faith; Consider ye, what happiness, what joy is this! I declare by the Lord of Hosts that had this respected daughter founded an empire, that empire would not have been so great! For this sovereignty is eternal sovereignty and this glory is everlasting glory.
Likewise, if some teachers go to other islands and other parts, such as the continent of Australia, New Zealand, Tasmania, also to Japan, Asiatic Russia, Korea, French IndoChina, Siam, Straits Settlements, India, Ceylon and Afghanistan, most great results will be forthcoming. How good would it be were there any possibility of a commission composed of men and women, to travel together through China and Japan, � so that this bond of love may become strengthened, and through this going and coming they may establish the oneness of the world of human
Page 193ity, summon the people to the Kingdom of God and spread the teachings.
Similarly, if possible, they should travel to the continent of Africa,
Canary Islands, Cape VerdeIslands, Madeira Islands, Reunion Island, St. Helena, Zanzibar, Mauri-tins, etc., and in those countries summon the people to the Kingdom of God and raise the cry of ccY~Bh&~ 'lAbh'l" They must also upraise the flag of the oneness of the world of humanity in the island of Madagascar.
Books and pamphlets must be either translated or composed in the languages of these countries and islands, to be circulated in every part and in all directions.
It is said that in South Africa, a diamond mine is discovered. Although this mine is most valuable, yet after all it is stone.
Perchance, God willing, the mine of humanity may be discovered and the brilliant pearls of the Kingdom be found.
In brief, this world-consuming war has set such a conflagration to the hearts that no word can describe it. In all the countries of the world the longing for Universal Peace is taking possession of the consciousness of men. There is not a soui who does not yearn for concord and peace. A most wonderful state of receptivity is being realized. This is through the consummate wisdom of God, so that capacity may be created, the standard of the oneness of the world of humanity be upraised, and the fundamentals of Universal Peace and the divine principles be promoted in the East and the West.
Therefore, 0 ye believers of God! Show ye an effort and after this war spread ye the synopsis of the divine teachings in the British Isles, France, Germany, Austria-Hungary, Russia, Italy, Spain, Belgium, Switzerland, Norway, Sweden, Denmark, Holland, Portugal, Roumania, Serbia, Montenegro, Bulgaria, Greece, Andora, Liechtenstein, Luxemburg, Monaco,
San Marino, BalearicIsles, Corsica, Sardinia, Sicily, Crete, Malta, Iceland, Faroe Islands,
Shetland Islands, HebridesIn all these countries, like unto the morning stars shine ye forth from the horizon of guidance.
Up to this time you have displayed great magnanimity, but after this, ye must add a thousand times to your effort and throughout the above countries, capitals, islands, meetings and churches, invite mankind to the Kingdom of Abh&!
The circle of your exertion must become widened.The more it is broadened and extended, the greater will be your confirmation.
You have observed that while 'Abdu'l-Bahá was in the utmost bodily weakness and feebleness, while He was indisposed, and had not the power to move � notwithstanding this physical state He traveled through many countries, in Europe and America, and in churches, meetings and conventions was occupied with the promotion of the divine principles and summoned the people to the manifestation of the Kingdom of AbhA. You have also observed how the confirmations of the Blessed Perfection encompassed all. What result is forthcoming from material rest, tranquillity, luxury and attachment to this corporeal world!
It is evident that the man who pursues these things will in the end become afflicted with regret and loss.
Consequently, one must close his eyes wholly to these thoughts, long for eternal life, the sublimity of the world of humanity, the celestial developments, the Holy Spirit, the promotion of the Word of God, the guidance of the inhabitants of the globe, the promulgation of Universal Peace and the proclamation of the oneness of the world of humanity! This is the work! Otherwise like unto other animals and birds one must occupy himself with the requirements of this physical life, the satisfaction of which is the highest aspiration of the animal kingdom, and one must stalk across the earth like unto the quadrupeds.
Consider ye! No matter how much man gains wealth, riches and opulence in this world, he will not become as independent as a cow. For these fattened cows roam freely over the vast tableland. All the prairies and meadows are theirs for grazing, and all the springs and rivers are theirs for drinking! No matter how much they graze, the fields will not he exhausted!
It is evident that they have earned these material bounties with the utmost facility.
Still more ideal than this life is the life of the bird. A bird, on the summit of a mountain, on the high, waving branches, has built for itself a nest more beautiful than the
Page 194The air is in the utmost purity, the water cool and clear as crystal, the panorama charming and enchanting.
In such glorious surroundings, he expends his numbered days. All the harvests of the plain are his possessions, having earned all this wealth without the least labor.
Hence, no matter how much man may advance in this world, he shall not attain to the station of this bird!
Thus it becomes evident that in the matters of this world, however much man may strive and work to the point of death, he will be unable to earn the abundance, the freedom and the independent life of a small bird. This proves and establishes the fact that man is not created for the life of this ephemeral world: � nay, rather, is he created for the acquirement of infinite perfections, for the attainment to the sublimity of the world of humanity, to be drawn nigh unto the divine threshold, and to sit on the throne of everlasting sovereignty!
Upon you be Bah~i'u'1-AbM I Any soui starting on a trip of teaching to various parts, and while sojourning in strange countries, may peruse the following supplication � day and night.
0 God! 0 God! Thou seest me enamored and attracted toward Thy Kingdom, the u'1-Abh&, enkindled with the lire of Thy love amongst mankind, a herald of Thy Kingdom in these vast and spacious countries, severed from aught else save Thee, relying on Thee, abandoning rest and comfort, remote from my native home, a wanderer in these regions, a stranger fallen on the ground, humble before Thine exalted threshold, submissive toward Thy most high realm, supplicating Thee in the middle of nights and in the heart of evenings, entreating and invoking Thee in the morn and eve; � so that Thou niayest assist me in the service of Thy Cause, the promotion of Thy Teachings and the exaltation of Thy Word in the Easts of the earth and the Wests thereof.
O Lord! Strengthen my back and confirm me in Thy servitude with all my powers, and do not leave me alone and by myself in these countries.
O Lord! Associate with me in my loneliness and accompany me in my journeys through these foreign lands.
Verily, Thou art the confirmer of whomsoever soever Thou wiliest in that which Thou de-sirest, and verily Thou art the Powerful, the Omnipotent.
Haifa, Palestine, April 11, 1916.To the Assemblies and meetings of the believers of God and the maidservants of the Merciful in the
United States and Canada.o ye heavenly souls, Sons and daughters of the Kingdom: God says in the Qur'an, "Take ye hold of the Cord of God, all of you, and become ye not disunited."
In the contingent world there are many collective centers which are conducive to association and unity between the children of men. For example, patriotism is a collective center; nationalism is a collective center; identity of interests is a collective center; political alliance is a collective center; the union of ideals is a collective center, and the prosperity of the world of humanity is dependent upon the organization and promotion of the collective centers.
Nevertheless, all the above institutions are, in reality, the matter and not the substance, accidental and not eternal � temporary and not everlasting. With the appearance of great revolutions and upheavals, all these collective centers are swept away.
But the Collective Centerof the Kingdom, embodying the Institutes and Divine Teachings, is the eternal
Collective Center. Itestablishes relationship between the East and the West, organizes the oneness of the world of humanity, and destroys the foundation of differences. It overcomes and includes all the other collective centers. Like unto the ray of the sun, it dispels entirely the darkness encompassing all the regions, bestows ideal life, and causes the effulgence of divine illumination.
Through the breaths of the Holy Spirit it performs miracles; the Orient and the Occident embrace each other, the North and South become intimates and associates, conflicting and contending opinions disappear, antagonistic aims are brushed aside, the law of the struggle for existence is
Page 195abrogated, and the canopy of the oneness of the world of humanity is raised on the apex of the globe, casting its shade over all the races of men. Consequently, the real Collective Center is the body of the divine teachings, which include all the degrees and embrace all the universal relations and necessary laws of humanity.
Consider! The people of the East and the West were in the utmost strangeness.
Now to what a high degree they are acquainted with each other and united together! How far are the inhabitants of Iran from the remotest countries of America! And now observe how great has been the influence of the heavenly power, for the distance of thousands of miles has become identical with one step! How various nations that have had no relations or similarity with each other are now united and agreed through this divine potency! Indeed to God belongs power in the past and in the future! And verily God is powerful over all things!
Consider! When the rain, the heat, the sun and the gentle zephyrs cooperate with each other, what beautiful gardens are produced! How the various kinds of hyacinths, flowers, trees and plants associate with each other and are conducive to the adornment and charm of one another!
Hence the oneness of the bounty of the sun, the oneness of rain and the oneness of the breeze have so overcome all other considerations that the variety of hues, fragrances and tastes have increased the adornment, the attraction and sweetness of the whole.
In a similar manner, when the divine Collective Center and the outpouring of the Sun of Reality and the breaths of the Holy Spirit are brought together, the variety of races and the differences existing between countries will become the cause of the embellishment, decoration and elegance of the world of humanity.
Therefore, the believers of God throughout all the republics of America, through the divine power, must become the cause of the promotion of heavenly teachings and the establishment of the oneness of humanity. Every one of the important souis must arise, blowing over all parts of America the breath of life, conferring upon the people a new spirit, baptizing them with the fire of the love of God, the water of life, and the breaths of the Holy Spirit so that the second birth may become realized. For it is written in the Gospel, "That which is born of the flesh is flesh; and that which is born of the spirit is spirit."
Therefore, 0 ye believers of God in the United States and Canada I Select ye important personages, or else they by themselves, becoming severed from rest and composure of the world, may arise and travel throughout
Alaska, the Republicof Mexico, and south of Mexico in the Central American Republics, such as Guatemala, Honduras, Salvador, Nicaragua,
Costa Rica, Panama and Belize;and through the great South American Republics, such as Argentina, Uruguay, Paraguay, Brazil, French Guiana,
Dutch Guiana, BritishGuiana, Venezuela, Ecuador, Peru, Bolivia and Chile; also in the group of the West Indies Islands, such as Cuba, Haiti, Puerto
Rico, Jamaica and Santoof Bahama and the Islands of Bermuda; likewise to the islands to the east, west and south of South America, such as Trinidad, Falkiand Islands, Galapagos Islands,
Juan Fernandez and Tobago.Visit ye especially the city of Baha, on the eastern shore of Brazil.
Because in the past years this city was christened with the name, Baha, there is no doubt that it has been through the inspiration of the Holy Spirit.
Consequently, the believers of God must display the utmost effort, upraise the divine melody throughout those regions, promulgate the heavenly teachings and waft over all, the spirit of eternal life; so that those Republics may become so illumined with the splendors and the effulgences of the Sun of Reality that they may become the objects of the praise and commendation of all other countries.
Likewise, you must give great attention to the Republic of Panama, for in that point the Occident and the Orient find each other united through the Panama Canal, and it is also situated between the two great oceans.
That place will become very important in the future. The Teachings once established there will unite the East and the West, the North and the South.
Hence the intention must be purified, the effort ennobled and exalted, so that you may establish affinity between the hearts of the
Page 196world of humanity. This glorious aim will not become realized save through the promotion of divine teachings which are the foundations of the holy religions.
Consider how the religions of God served the world of humanity! How the religion of Torah became conducive to the glory and honor and progress of the Israelitish nation! How the breaths of the Holy
Spirit of His HolinessChrist created affinity and unity between divergent communities and quarreling families!
How the sacred power of His Holiness Mul?ammad became the means of uniting and harmonizing the contentious tribes and the different clans of Peninsular Arabia � to such an extent that one thousand tribes were welded into one tribe; strife and discord were done away with; all of them unitedly and with one accord strove in advancing the cause of culture and civilization, and thus were freed from the lowest degree of degradation, soaring toward the height of everlasting glory! Is it possible to find a greater Collective Center in the phenomenal world than this? In comparison to this Divine Collective Center, the national collective center, the patriotic collective center, the political collective center and the cultural and intellectual collective center are like child's play!
Now strive ye that the Collective Center of the sacred religions � for the inculcation of which all the Prophets were manifested and which is no other than the spirit of the Divine Teachings � be spread in all parts of America, so that each one of you may shine forth from the horizon of Reality like unto the morning star, divine illumination may overcome the darkness of nature, and the world of humanity may become enlightened. This is the most great workl Should you become confirmed therein, this world will become another world, the surface of the earth will become the delectable Paradise, and eternal Institutions be founded.
Let whosoever travels to different parts to teach, peruse over mountain, desert, land and sea this supplication!
0 God! 0 God! Thou seest my weakness, lowliness and humility amongst Thy creatures; nevertheless I have trusted in Thee and have arisen in the promotion of Thy
Teachings amongst Thy0 Lord! I am a broken-winged bird and desire to soar in this Thy space to which there is no limit.
How is it possible for me to do this save through Thy providence and grace, Thy confirmation and assistance!
O Lord! Have pity on my weakness and strengthen me with Thy power!
o Lord! Have pity on my impotency and assist me with Thy might and majesty!
O Lord! Should the breaths of the Holy Spirit confirm the weakest of creatures, he shall attain to the highest station of greatness and shall possess anything he desireth. Indeed Thou hast assisted Thy servants in the past, and they were the weakest of Thy creatures, the lowliest of Thy servants and the most insignificant of those who lived upon the earth; but through Thy sanction and potency they took precedence over the most glorious of Thy people and the most noble of Thy mankind.
Whereas formerly they were as moths, they became royal falcons and whereas before they were as bubbles, they became seas. Through Thy bestowal, Thy mercy and Thy most great favor they became stars shining in the horizon of guidance, birds singing in the rosegardens of immortality, lions roaring in the forests of knowledge and wisdom and whales swimming in the oceans of life.
Verily, Thou art the Clement, the Powerful, the Mighty, and the Most merciful of the Merciful!
Haifa, Palestine, March 8, 1917.To the believers of God and the maidservants of the Merciful of the Bahá'í Assemblies in the United States of America and
Canada.0 ye apostles of Bahá'u'lláh � May my life be a ransom to you!
The blessed Person of the Promised One is interpreted in the Holy Book as the Lord of Hosts � the heavenly armies. By heavenly armies those souls are intended who are en
Page 197tirely freed from the human world, transformed into celestial spirits and have become divine angels.
Such souls are the rays of the Sun of Reality who will illumine all the continents. Each one is holding in his hand a trumpet, blowing the breath of life over all the regions.
They are delivered from human qualities and the defects of the world of nature, are characterized with the characteristics of God, and are attracted with the fragrances of the Merciful. Like unto the apostles of Christ, who were filled with Him, these souis also have become filled with His Holiness Bahá'u'lláh; that is, the love of Bahá'u'lláh has so mastered every organ, part and limb of their bodies, as to leave no effect from the promptings of the human world.
These souls are the armies of God and the conquerors of the East and the West.
Should one of them turn his face toward some direction and summon the people to the Kingdom of God, all the ideal forces and lordly confirmations will rush to his support and reinforcement. He will behold all the doors open and all the strong fortifications and impregnable castles razed to the ground. Singly and alone he will attack the armies of the world, defeat the right and left wings of the hosts of all the countries, break through the lines of the legions of all the nations and carry his attack to the very center of the powers of the earth. This is the meaning of the Hosts of
God.Any soui from among the believers of Bahá'u'lláh who attains to this station, will become known as the
Apostle of Bahá'u'lláh. Thereforestrive ye with heart and soul so that ye may reach this lofty and exalted position, be established on the throne of everlasting glory, and crown your heads with the shining diadem of the Kingdom, whose brilliant jewels may irradiate upon centuries and cycles.
0 ye kind friends! Uplift your magnanimity and soar high toward the apex of heaven so that your blessed hearts may become illumined more and more, day by day, through the Rays of the Sun of Reality, that is, His Holiness Bahá'u'lláh; at every moment the spirits may obtain a new life, and the darkness of the world of nature may be entirely dispelled; thus you may become incarnate light and personified spirit, become entirely tirely unaware of the sordid matters of this world and in touch with the affairs of the divine world.
Consider you what doorshas opened before you, and what a high and exalted station He has destined for you, and what bounties He has prepared for you!
Should we become intoxicated with this cup, the sovereignty of this globe of earth will become lower in our estimation than the children's plays. Should they place in the arena the crown of the government of the whole world, and invite each one of us to accept it, undoubtedly we shall not condescend, and shall refuse to accept it. To attain to this supreme station is, however, dependent on the realization of certain conditions: The first condition is firmness in the Covenant of God. For the power of the Covenant will protect the Cause of Bahá'u'lláh from the doubts of the people of error. It is the fortified fortress of the Cause of God and the firm pillar of the religion of God. Today no power can conserve the oneness of the Baha world save the Covenant of God; otherwise differences like unto a most great tempest will encompass the Bahá'í world. It is evident that the axis of the oneness of the world of humanity is the power of the Covenant and nothing else. Had the Covenant not come to pass, had it not been revealed from the Supreme Pen and had not the Book of the Covenant, like unto the ray of the Sun of Reality, illuminated the world, the forces of the Cause of God would have been utterly scattered and certain souL who were the prisoners of their own passions and lusts would have taken into their hands an axe, cutting the root of this Blessed Tree. Every person would have pushed forward his own desire and every individual aired his own opinion!
Notwithstanding this great Covenant, a few negligent souis galloped with their chargers into the battlefield, thinking perchance they might be able to weaken the foundation of the Cause of God: but praise be to God all of them were afflicted with regret and 'oss, and ere long they shall see themselves in poignant despair. Therefore, in the beginning one must make his steps firm in the Covenant so that the confirmations of Bahá'u'lláh may encircle from all
Page 198sides, the cohorts of the Supreme Concourse may become the supporters and the helpers, and the exhortations and advices of 'Abdu'l-Bahá, like unto the pictures engraved on stone, may remain permanent and ineffaceable in the tablets of the hearts.
The second condition: Fellowship and love amongst the believers.
The divine friends must be attracted to and enamored of each other and ever be ready and willing to sacrifice their own lives for each other. Should one soul from amongst the believers meet another, it must be as though a thirsty one with parched lips has reached to the fountain of the water of life, or a lover has met his true beloved. For one of the greatest divine wisdoms regarding the appearance of the Holy Manifestations is this: The souis may come to know each other and become intimate with each other; the power of the love of God may make all of them the waves of one sea, the flowers of one rose garden, and the stars of one heaven. This is the wisdom for the appearance of the Holy Manifestations!
When the most great bestowal reveals itself in the hearts of the believers, the world of nature will be transformed, the darkness of the contingent being will vanish, and heavenly illumination will be obtained.
Then the whole world will become the Paradise of AbM, every one of the believers of God will become a blessed tree, producing wonderful fruits.
0 ye friends! Fellowship, fellowship! Love, love!Unity, unity! � So that the power of the Bahá'í Cause may appear and become manifest in the world of existence. Just at this moment I am engaged in your commemoration and this heart is in the utmost glow and excitement! Were you to realize how this consciousness is attracted with the love of the friends, unquestionably you would obtain such a degree of joy and fragrance that you would all become enamored with each other!
The third condition: Teachers must continually travel to all parts of the continent, nay, rather, to all parts of the world, but they must travel like 'Abdu'l-Bahá, who journeyed throughout the cities of America.
He was sanctified and free from every attachment and in the utmost severance.
Just as His Holiness ChristYou have observed that while in America many souis in the utmost of supplication and entreaty desired to offer some gifts, but this servant, in accord with the exhortations and behests of the Blessed Perfection, never accepted a thing, although on certain occasions we were in most straitened circumstances. But on the other band, if a soul for the sake of God, voluntarily and out of his pure desire, wishes to offer a contribution (toward the expenses of a teacher) in order to make the contributor happy, the teacher may accept a small sum, but must live with the utmost contentment.
The aim is this: The intention of the teacher must be pure, his heart independent, his spirit attracted, his thought at peace, his resolution firm, his magnanimity exalted and in the love of God a shining torch.
Should he become as such, his sanctified breath will even affect the rock; otherwise there will be no result whatsoever. As long as a soul is not perfected, how can he efface the defects of others. Unless he is detached from aught else save God, how can he teach severance to others!
In short, 0 ye believers of God! Endeavor ye, so that you may take hold of every means in the promulgation of the religion of God and the diffusion of the fragrances of God.
Amongst other things is the holding of the meetings for teaching so that blessed souls and the old ones from amongst the believers may gather together the youths of the love of God in schools of instruction and teach them all the divine proofs and irrefragible arguments, explain and elucidate the history of the Cause, and interpret also the prophecies and proofs which are recorded and are extant in the divine Books and Epistles regarding the Manifestation of the Promised One, so that the young ones may go in perfect knowledge in all these degrees.
Likewise, whenever it is possible a committee must be organized for the translation of the Tablets. Wise souis who have mastered and studied perfectly the I r~nian, Arabic, and other foreign languages, or know one of the foreign languages, must commence translating Tablets and books containing the proofs of this Revelation, and publishing those books, circulate them throughout the five continents of the globe.
Page 199Similarly, the Magazine, the Star of the West, must be edited with the utmost regularity, but its contents must b~ the promulgation of the Cause of God that both East and West may become informed of the most important events.
In short, in all the meetings, whether public or private, nothing should be discussed save that which is under consideration, and all the articles be centered around the Cause of God. Promiscuous talk must not be dragged in and contention is absolutely forbidden.
The teachers traveling in different directions must know the language of the country in which they will enter. For example, a person being proficient in the Japanese language may travel to Japan, or a person knowing the Chinese language may hasten to China, and so forth.
In short, after this universal war, the people have obtained extraordinary capacity to hearken to the divine teachings, for the wisdom of this war is this: That it may become proven to all that the fire of war is world-consuming, whereas the rays of peace are world-enlightening. One is death, the other is life; this is extinction, that is immortality; one is the most great calamity, the other is the most great bounty; this is darkness, that is light; this is eternal humiliation and that is everlasting glory; one is the destroyer of the foundation of man, the other is the founder of the prosperity of the human race.
Consequently, a number of souis may arise and act in accordance with the aforesaid conditions, and hasten to all parts of the world, especially from America to Europe, Africa, Asia and Australia, and travel through Japan and China. Likewise, from Germany teachers and believers may travel to the continents of America, Africa, Japan and China; in brief, they may travel through all the continents and islands of the globe. Thus in a short space of time, most wonderful results will be produced, the banner of Universal Peace will be waving on the apex of the world and the lights of the oneness of the world of humanity may illumine the universe.
In brief, 0 ye believers of God! The text of the Divine Book is this: If two souis quarrel and contend about a question of the Divine questions, differing and disputing, both are wrong. The wisdom of this incontrovertible law of God is this: That between two souls from amongst the believers of God, no contention and dispute may arise; that they may speak with each other with infinite amity and love. Should there appear the least trace of controversy, they must remain silent, and both parties must continue their discussions no longer, but ask the reality of the question from the Interpreter. This is the irrefutable command!
Upon you be BahA'u'1-Abh6.!0 God! 0 God! Thou seest that black darkness hath encompassed all the regions, all the countries are burning with the conflagration of dissension and the fire of war and carnage is ignited in the Easts of the earth and the Wests thereof. The blood is being shed, the corpses arc outstretched and the heads are decapitated and thrown on the ground in the battlefield.
Lord! Lord! Have pity on these ignorant ones, look upon them with the eye of forgiveness and pardon. Extinguish this fire so that these gloomy clouds covering the horizon may be scattered; the Sun of Reality may shine forth with the rays of conciliation; this darkness be rent asunder and all the countries be illumined with the lights of peace.
Lord! Awaken them from the depths of the sea of animosity, deliver them from these impenetrable darknesses, establish affinity between their hearts and enlighten their eyes with the light of peace and reconciliation.
Lord! Rescue them from the fathomless depths of war and bloodshed!
Arouse them out of the gloom of error, rend asunder the veil from their eyes, brighten their hearts with the light of guidance, deal with them through Thy favor and mercy and do not treat them according to Thy justice and wrath through which the backs of the mighty ones are shaken!
Lord! Verily the wars have prolonged, the calamities have increased, and every building bath turned into ruin.
Lord! Verily the breasts are agitated and the souls are convulsed. Have mercy on
Page 200these poor ones and do not leave them to do with themselves that which they desire!
Lord! Send forth throughout Thy countries humble and submissive souls, their faces illumined with the rays of guidance, severed from the world, speaking Thy remembrance and praise and diffusing Thy holy fragrances amongst mankind!
Lord! Strengthen their backs, reinforce their loins and dilate their breasts with the signs of Thy most great love.
Lord! Verily they are weak and Thou art the Powerful and the Mighty; and they are impotent and Thou art the Helper and the Merciful!
Lord! Verily the sea of transgression is waving high and these hurricanes will not be calmed down save though Thy boundless grace which hail embraced all the regions!
Lord! Verily the souis are in the deep valleys of lust and nothing will awaken them save Thy most wonderful bounties.
Lord! Dispel these darknesses of temptations and illumine the hearts with the lamp of Thy love, through which all the countries will be enlightened. Confirm those believers who, leaving their countries, their families and their children, travel throughout the regions for the sake of the love of Thy beauty, the diffusion of Thy fragrances and the promulgation of Thy teachings. Be thou their companion in their loneliness, their helper in a strange land, the remover of their sorrow, the comforter in their calamity, their deliverer in their hardship, the satisfier of their thirst, the healer of their malady and the allayer of the fire of their longing.
Verily, Thou art the tiement, the Possessor of Mercy, and Verily Thou art the Compassionate and the
Merciful.To the friends and maidservants of God in the Northeastern
States.0 ye heavenly heralds: These are the days of Nawruz. I am always thinking of those kind friends!
I beg for each and all of you confirmations and assistance from the threshold of Oneness, so that those gatherings may become ignited like unto candles, in the republics of America, enkindling the light of the 'ove of God in the hearts; thus the rays of the heavenly teachings may begem and brighten the states of America like the infinitude of immensity with the stars of the most great guidance.
The Northeastern states on the shores of the Atlantic � Maine, New Hampshire, Massachusetts, Rhode Island, Connecticut, Vermont,
Pennsylvania, New Jerseyand New York � in some of these states believers are found, but in some of the cities of these states up to this date people are not yet illumined with the lights of the Kingdom and are not aware of the heavenly teachings; therefore, whenever it is possible for each one of you, hasten ye to those cities and shine forth like unto the stars with the light of the most great guidance.
God says in the glorious Qur'an, "The soil was black and dried. Then we caused the rain to descend upon it and immediately it became green, verdant, and every kind of plant sprouted up luxuriantly."
In other words, he says the earth is black, but when the spring showers descend upon it that black soil is quickened, and variegated flowers are pushed forth.
This means the souls of humanity belonging to the world of nature are black like unto the soil. But when the heavenly outpourings descend and the radiant effulgences appear, the hearts are resuscitated, are liberated from the darkness of nature and the flowers of divine mysteries grow and become luxuriant. Consequently man must become the cause of the illumination of the world of humanity and propagate the holy teachings revealed in the sacred books through divine inspiration. It is stated in the blessed Gospel: Travel ye toward the East and toward the West and enlighten the people with the light of the most great guidance, so that they may take a portion and share of the eternal life. Praise be to God, that the Northeastern states are in the utmost capacity. Because the ground is rich, the rain of the divine outpouring is descending. Now you must become heavenly farmers and scatter pure seeds in the prepared soil.
The harvest of every other seed islimited, but the bounty and the blessing of the seed of the Divine Teachings is unlimited. Throughout the coining centuries and cycles many harvests will be gathered. Consider the work of former generations.
During the lifetime of His Holiness Christ the believing, firm souls were few and numbered, but the heavenly benedictions descended so plentifully that in a number of years countless souls entered under the shade of the Gospel. God has said in the Qur'an, ~'One grain will bring forth seven sheaves, and every sheaf shall contain one hundred grains."
in other words, one grain will become seven hundred; and if God so wills he will double these also. It has often happened that one blessed soui has become the cause of the guidance of a nation. Now we must not look at our own ability and capacity; nay, rather, we must behold the favors and bounties of God in these days, who has made the drop to find the expression of the sea and the atom the importance of the sun. Upon you be greeting and praise! Haifa, Palestine, March 26, 1916.
To the believers of God and the maidservants of the Merciful of the Northeastern States of the United States of America � Maine, New Hampshire, Massachusetts, Rhode Island, Connecticut, Vermont, Pennsylvania, New Jersey,
New York.0 ye real friends: All the regions in the estimation of the True One are one region and all the cities and villages are ideally equal and similar to each other.
Neither holds distinction over another. All of them are the fields of God and the habitation of the souis of men. But through faith and assurance and the precedence of one part over another the dweller imparts holiness and sanctification to the dwelling and some of the countries becoming exceptional, attain to the most great distinction.
For example, notwithstanding that some of the countries of Europe and America are distinguished for the purity of the air, the wholesomeness of the water, and the charm of the mountains, plains and prairies and are preferred above all the rest, yet Palestine became an honor to all other regions of the world because all the holy divine Manifestations from the time of His Holiness Abraham to the time of the appearance of the Seal of the Prophets, have either lived in this region or emigrated to or traveled through here.
Likewise Yathroh and Bat-hAattained to the most great bounty and the light of the Prophets has shone from that horizon. For this reason Palestine and Hedjaz are distinguished above all other regions.
Likewise as the continent of America in the estimation of the True One is the field of the effulgence of light, the Kingdom of the manifestation of mysteries, the home of the righteous ones and the gathering place of the free, therefore, every section thereof is blessed; but because these nine states have been favored in faith and assurance, hence through this precedence they have obtained spiritual privilege. They must realize the value of this bounty; because they have obtained such a favor and in order to render thanksgiving for this most great bestowal, they must arise in the diffusion of divine fragrances so that the blessed verse of the
Qur'an:'~God is the light of heaven and earth: the similitude of His light is a niche in a wall, wherein a lamp is placed, and the lamp enclosed in a case of glass; the glass appears as if it were a shining star. It is lighted with the oil of a blessed tree, an olive neither of the East, nor of the 'West; it wanteth little but that the oil thereof would give light, although no fire touched it. This is the light added unto light. God will direct unto His light whom He pleaseth."
� may be realized.He says, "The world of nature is the world of darkness, because it is the origin of a thousand depravities; nay, rather, it is darkness upon darkness."
The illumination of the world of nature is dependent upon the splendor of the Sun of Reality. The grace of guidance is like unto the candle which is enkindled in the glass of knowledge and wis
Page 202dom and that glass of knowledge and wisdom is the mirror of the heart of humanity. The oil of that luminous lamp is from the fruits of the Blessed Tree and that oil is so refined that it will burn without light. When the intensity of the light and the translucency of the glass and the purity of the mirror are brought together, it will become light upon light.
In brief, in these nine blessed states 'Abdu'l-Bahá journeyed and traveled from place to place, explained the wisdom of the heavenly books and diffused the fragrances. In most of these states he founded the Divine Edifice and opened the door of teaching.
In those states he sowed pure seeds and planted blessed trees.
Now the believers of God and the maidservants of the Merciful must irrigate these fields and with the utmost power engage themselves in the cultivation of these heavenly plantations so that the seeds may grow and develop, prosperity and blessing be realized and many rich and great harvests be gathered in. The Kingdom of 'God is like unto a farmer who comes into possession of a piece of pure and virgin soil. Heavenly seeds are scattered therein, the clouds of divine providence pour down and the rays of the Sun of Reality shine forth.
Now all these bounties exist and appear in full in these nine states.
The divine Gardener passed by that holy ground and scattered pure seeds from the lordly teachings in that field; the rain of the bounties of God poured down and the heat of the Sun of Reality � that is, the merciful confirmations � shone with the utmost splendor. It is my hope that each one of those blessed souis may become a peerless and unique irrigator and the East and the West of America may become like unto a delectable paradise so that all of you may hear from the Supreme Concourse the cry of ttBlessed are you, and again blessed are you!"
Upon you be greeting and praise!The following supplication is to be read by the teachers and friends daily:
0 Thou Kind Lord! Praisebe unto Thee that Thou hast shown unto us the highway of guidance, opened the doors of the Kingdom and manifested Thyself through the Sun of Reality.
To the blind Thou hast given sight; to the deaf Thou hast granted hearing; Thou hast resuscitated the dead; Thou hast shown the way to those who have gone astray; Thou hast led those with parched lips to the fountain of guidance; Thou hast suffered the thirsty fish to reach the ocean of reality and Thou hast invited the wandering birds to the rose garden of grace.
0 Thou Almighty! We people are Thy servants and Thy poor ones! We are remote, we yearn for Thy presence; we are thirsty for the water of Thy fountain; we are ill, longing for Thy medicine. We are walking in Thy path and have no aim or hope save the diffusion of Thy fragrances so that the souls may raise the cry of "0 God!
Guide us to the straight path!" May they open their eyes by beholding the lights and become freed from the darkness of ignorance! May they walk around the lamp of guidance!
May the portionless receive a share! and may the deprived ones become the confidants of the mysteries!
O Almighty! Look upon us with the glance of mercifulness! Grant us heavenly confirmation!
Bestow upon us the breaths of the Holy Spirit! So that we may become assisted in service and like unto brilliant stars we may shine in these regions with the light of guidance!
Verily! Thou art the Powerful, the Mighty, and Thou art the Wise and the Seeing!
Haifa, Palestine, February 2, 1917.To the friends and the maidservants of the Merciful in the Southern States.
Upon them be greeting and praise!o ye heralds of the Kingdom of God: A few days ago an epistle was written to those divine believers, but because these days are the days of Naw-Riiz, you have come to my mind and I am sending you this greeting for this glorious feast.
All the days are blessed, but this feast is the national f&e of fran.
The trThians have been holding it forseveral thousand years past. In reality every day which man passes in the mention of God, the diffusion of the fragrances of God and calling the people to the Kingdom of God, that day is his feast. Praise be to God that you are occupied in the service of the Kingdom of God and are engaged in the promulgation of the religion of God by day and by night.
Therefore all your days are feast days. There is no doubt that the assistance and the bestowal of God shall descend upon you.
In the Southern Statesof the United States, the friends are few, that is, in Delaware, Maryland, Virginia, "West Virginia,
North Carolina, SouthCarolina, Georgia, Florida, Alabama, Mississippi, Tennessee, Kentucky, Louisiana, Arkansas,
Oklahoma and Texas. Consequentlyyou must either go yourselves or send a number of blessed souis to those states, so that they may guide the people to the Kingdom of Heaven. One of the Holy Manifestations, addressing a believing soui, says, "If a person become the cause of the illumination of one soul, it is better than a boundless treasury."
Again He says, CCQ 'Au! IfGod guide, through thee, one soul, it is better for thee than all the riches!" Again He says, "Direct us to the straight path!" that is, Show us the right road. It is also mentioned in the Gospel, CcTravel ye to all parts of the world and give ye the glad tidings of the appearance of the Kingdom of God."
In brief, I hope you will display in this respect the greatest effort and magnanimity. It is assured that you will become assisted and confirmed.
A person declaiing the glad tidings of the appearance of the realities and significances of the Kingdom is like unto a farmer who scatters pure seeds in the rich soil.
The spring cloud will pour upon them the rain of bounty, and unquestionably the station of the farmer will be raised in the estimation of the lord of the village, and many harvests will be gathered.
Therefore, ye friends of God! Appreciate ye the value of this time and be ye engaged in the sowing of the seeds, so that you may find the heavenly blessing and the lordly bestowal. Upon you be BahA'u'1-Abhil Haifa, Palestine, March 27, 1916.
To the believers of Cod and the maidservants of the Merciful in the
Southern States.0 ye blessed, respected souls: The philosophers of the ancients, the thinkers of the Middle Ages and the scientists of this and the former centuries have all agreed upon the fact that the best and the most ideal region for the habitation of man is the temperate zone, for in this belt the intellects and thoughts rise to the highest stage of maturity, and the capability and ability of civilization manifest themselves in full efflorescence.
When you read history critically and with a penetrating eye, it becomes evident that the majority of the famous men have been born, reared and have done their work in the temperate zone, while very very few have appeared from the torrid and frigid zones.
Now these sixteen Southern States of the United States are situated in the temperate zone, and in these regions the perfections of the world of nature have been fully revealed. For the moderation of the weather, the beauty of the scenery and the geographical configuration of the country display a great effect in the world of minds and thoughts. This fact is well demonstrated through observation and experience.
Even the holy, divine Manifestations have had a nature in the utmost equilibrium, the health and wholesomeness of their bodies most perfect, their constitutions endowed #ith physical vigor, their powers functioning in perfect order, and the outward sensations linked with the inward perceptions, working together with extraordinary momentum and coordination.
Therefore in these sixteen states, because they are contiguous to other states and their climate being in the utmost of moderation, unquestionably the divine teachings must reveal themselves with a brighter effulgence, the breaths of the Holy Spirit must display a penetrating intensity, the ocean of the love of God must be stirred with higher waves, the breezes of the rose garden of the divine 'ove be wafted with higher velocity, and the
Page 204fragrances of holiness be diffused with swiftness and rapidity.
Praise be to God that the divine outpourings are infinite, the melody of the lordly principles is in the utmost efficacy, the most great Orb shining with perfect splendor, the cohorts of the Supreme Concourse are attacking with invincible power, the tongues are sharper than the swords, the hearts are more brilliant than the light of electricity, the magnanimity of the friends precedes all the magnanimities of the former and subsequent generations, the souls are divinely attracted, and the fire of the love of God is enkindled.
At this time and at this period we must avail ourselves of this most great opportunity. We must not sit inactive for one moment; we must sever ourselves from composure, rest, tranquillity, goods, property, life and attachment to material things. We must sacrifice everything to His Highness, the Possessor of existence, so that the powers of the Kingdom may show greater penetration and the brilliant effulgence in this New Cycle may illumine the worlds of minds and ideals.
It is about twenty-three years that the fragrances of God have been diffused in America, but no adequate and befitting motion has been realized, and no great acclamation and acceleration has been witnessed. Now it is my hope that through the heavenly power, the fragrances of the Merciful, the attraction of consciousness, the celestial outpourings, the heavenly cohorts and the gushing forth of the mountain of divine love, the believers of God may arise and in a short time the greatest good may unveil her countenance, the Sun of Reality may shine forth with such intensity that the darkness of the world of nature may become entireLy dispelled and driven away; from every corner a most wonderful melody may be raised, the morning birds may break into such a song that the world of humanity may be quickened and moved, the solid bodies may become liquefied, and the souls who are like unto aclamantine rocks may open their wngs and through the heat of the love of God fly heavenward.
Nearly two thousand years ago, Armenia was enveloped with impenetrable darkness. One blessed soul from among the disciples of Christ hastened to that part, and through his effort, ere long that province became ii � lumined. Thus it has become evident how the power of the Kingdom works!
Therefore, rest ye assured in the confirmations of the Merciful and the assistances of the Most High; become ye sanctified above and purified from this world and the inhabitants thereof; suffer your intention to become for the good of all; cut your attachment to the earth and like unto the essence of the spirit become ye light and delicate. Then with a firm resolution, a pure heart, a reloicecf spirit, and an eloquent tongue, engage your time in the promulgation of the divine principles so that the oneness of the world of humanity may pitch her canopy in the apex of America and all the nations of the world may follow the divine policy. This is certain, that the divine policy is justice and kindness toward all mankind.
For all the nations of the world are the sheep of God, and God is the kind shepherd. He has created these sheep. He has protected them, sustained and trained them. What greater kindness than this? And every moment we must render a hundred thousand thanksgivings that, praise be to God, we are freed from all the ignorant prejudices, are kind to all the sheep of God, and our utmost hope is to serve each and all, and like unto a benevolent father educate every one.
Upon you be greeting and praise!Every soul who travels through these cities, villages and hamlets of these states and is engaged in the diffusion of the fragrances of God, must peruse this commune every morning: 0 God! 0 God! Behold me!
Noth-withstanding my lowliness and my lack of capacity and ability, I am bent upon the accomplishment of the greatest works, aiming to promote Thy Word amongst the republics and resolved to spread Thy teachings amongst all mankind. Far be it from me to become confirmed in this work save Thou mayst assist me with the breaths of the Holy Spirit! Make me victorious through the armies of Thy Supreme Kingdom and encircle me with Thy confirmations, which shall make the moth the eagle, the drop the river and the seas, and the scintillas the suns and the moons!
Page 205O Lord! Confirm me with Thine insuperable power and Thy penetrating potency, so that my tongue may speak out Thy praises and glorifications amongst Thy creatures, and my heart become overflowed with the wine of Thy love and knowledge. Verily, Thou art the powerful to do that which Thou wiliest, and Thou art mighty over all things! Haifa, Palestine, February 3, 1917.
To the friends of God and the maidservants of the Merciful in the Central
States.o ye heavenly souis, 0 ye spiritual assemblies, 0 ye lordly meetings: For some time past correspondence has been delayed, and this has been on account of the difficulty of mailing and receiving Letters.
But because at present a number of facilities are obtainable, therefore, I am engaged in writing you this brief epistle so that my heart and soul may obtain joy and fragrance through the remembrance of the friends. Continually this wanderer suppli.-cates and entreats at the threshold of His Holiness the One and begs assistance, bounty and heavenly confirmations in behalf of the believers.
You are always in my thought. You are not nor shall you ever be forgotten. I hope by the favor of
His Holiness the Almightythat day by day you may add to your faith, assurance, firmness and steadfastness, and become instruments for the promotion of the holy fragrances. In the great book, the divine Qur'an, God, addressing his Messenger,
His Holiness Muhammad(upon him be greeting and praise!), says, tcVerily thou dost guide the people to the straight path."
In other words, Thou dost show mankind the direct road. Consider how guidance is a matter of infinite importance, for it points to the loftiness of the station of His Holiness the
Messenger.Although in the states of Illinois, Wisconsin, Ohio, Michigan and Minnesota � praise be to God � believers are found who are associating with each other in the utmost firmness and steadfastness � day and night they have no other intention save the diffusion of the fragrances of God, they have no other hope except the promotion of the heav enly teachings, like the candles they are burning with the light of the love of God, and like thankful birds are singing songs, spirit-imparting, joy-creating, in the rose garden of the knowledge of God, � yet in the states of Indiana, Iowa, Missouri, North Dakota, South Dakota, Nebraska and Kansas few of the believers exist.
So far the summons of the Kingdom of God and the proclamation of the oneness of the world of humanity has not been made in these states systematically and enthusiastically.
Blessed souls and detached teachers have not traveled through these parts repeatedly; therefore these states are still in a state of heedlessness. Through the efforts of the friends of God souls must be likewise enkindled in these states, with the fire of the love of God and attracted to the Kingdom of God, so that section may also become illumined and the soui imparting breeze of the rose garden of the Kingdom may perfume the nostrils of the inhabitants.
Therefore, if it is possible, send to those parts teachers who are severed from all else save God, sanctified and pure. If these teachers be in the utmost state of attraction, in a short time great results will be forthcoming. The sons and daughters of the kingdom are like unto the real farmers. Through whichever state or country they pass they display self-sacrifice and sow divine seeds.
From that seed harvests are produced. On this subject it is revealed in the glorious Gospel: When the pure seeds are scattered in the good ground heavenly blessing and benediction is obtained.
I hope that you may become assisted and confirmed, and never lose courage in the promotion of the divine teachings. Day by day may you add to your effort, exertion, and magnanimity.
Upon you be greeting and praise! Haifa, Palestine, March 29, 1916.
To the believers and the maidservants of God in the Central States.
Upon them be Bahá'u'lláh, u'1-AbM! He is God!God says in the great Qur'an, "He specializes for His Mercy whomsoever He willeth." o ye old believers and intimate friends:
Page 206These twelve central states of the United States are like unto the heart of America, and the heart is connected with all the organs and parts of man. If the heart is strengthened, all the organs of the body are reinforced, and if the heart is weak all the physical elements are subjected to feebleness.
Now praise be to God that Chicago and its environs from the beginning of the diffusion of the fragrances of God have been a strong heart. Therefore, through divine bounty and providence it has become confirmed in certain great matters.
Firstly: The Call of the Kingdom was in the very beginning raised from Chicago. This is indeed a great privilege, for in future centuries and cycles, it will be as an axis around which the honor of Chicago will revolve.
Secondly: A number of souis with the utmost firmness and steadfastness arose in that blessed spot in the promotion of the Word of God and even to the present moment, having purified and sanctified the heart from every thought, they are occupied with the promulgation of the teachings of God. Hence the call of praise is raised uninterruptedly from the Supreme Concourse.
Thirdly: During the Americanjourney 'Abdu'l-Bahá several times passed through Chicago and associated with the friends of God. For some time he sojourned in that city. Day and night he was occupied with the mention of the True One and summoned the people to the Kingdom of God.
Fourthly: Up to the present time, every movement initiated in Chicago, its effect was spread to all parts and to all directions, just as everything that appears in and manifests from the heart influences all the organs and limbs of the body.
Fifthly: The first Mashriqu'l-Adhkarin America was instituted in Chicago, and this honor and distinction is infinite in value. Undoubtedly out of this Mashriqu'l-Adhkar thousands of other Mashriqu'l-Adhkar's will be born.
Likewise (were instituted in Chicago) the general Annual Conventions, the foundation of the Star of the West, the Publishing Society for the publication of books and Tablets and their circulation in a11 parts of America, and the preparations now under way for the celebration of the Golden Centenary Anniversary of the Kingdom of God. I hope that this Jubilee and this Exhibition may be celebrated in the utmost perfection so that the call to the world of unity, "There is no God but One God, and all the Messengers, from the beginning to the Seal of the Prophets (Muhammad) were sent on the part of the True One!" may be raised; the flag of the onenesrof the world of humanity be unfurled, the melody of Universal Peace may reach the ears of the East and the West, all the paths may be cleared and straightened, all the hearts may be attracted to the Kingdom of God, the tabernacle of unity be pitched on the apex of America, the song of the love of God may exhilarate and rejoice all the nations and peoples, the surface of the earth may become the eternal paradise, the dark clouds may be dispelled and the Sun of Truth may shine forth with the utmost intensity.
0 ye friends of God! Exert ye with heart and soui, so that association, iove, unity and agreement be obtained between the hearts, all the aims may be merged into one aim, all the songs become one song and the power of the Holy Spirit may become so overwhelmingly victorious as to overcome all the forces of the world of nature. Work! This is the great Work, should ye become assisted therein.
Thus America may become the fulcrum of merciful susceptibilities, and the throne of the Kingdom of God is ~stab-lished upon earth with the greatest joy and maiesty.
This phenomenal world will not remain in an unchanging condition even for a short while.
Second after second it undergoes change and transformation.
Every foundation will finally become collapsed; every glory and splendor will at last vanish and disappear, but the Kingdom of God is eternal and the heavenly sovereignty and majesty will stand firm, everlasting.
Hence in the estimation of a wise man the mat in the Kingdom of God is preferable to the throne of the government of the world.
Continually my ear and eye are turned toward the Central States; perchance a melody from some blessed souls may reach my ears � souls who are the dawning-places of the 'ow of God, the stars of the horizon of sanctifica
Page 207don and holiness � souls who will illumine this dark universe and quicken to life this dead world.
The joy of 'Abdu'l-Bahá depends upon this! I hope that you mty become confirmed therein.
Consequently, those souis who are in a condition of the utmost severance, purified from the defects of the world of nature, sanctified from attachment to this earth, vivified with the breaths of eternal life � with luminous hearts, with heavenly spirit, with attraction of consciousness, with celestial magnanimity, with eloquent tongues nad with clear explanations � such souls must hasten and travel through all parts of the Central States.
In every city and village they must occupy themselves with the diffusion of the divine exhortations and advices, guide the souL and promote the oneness of the world of humanity. They must play the melody of international conciliation with such power that every deaf one may attain hearing, every extinct person may be set aglow, every dead one may obtain new life and every indifferent soul may find ecstasy. It is certain that such will be the consummation.
The spreaders of the fragrances of God may peruse this commune every morning:
0 Lord! 0 Lord! Praiseand thanksgiving be unto Thee for Thou hast guided me to the highway of the Kingdom, suffered me to walk in this straight and far-stretching path, illumined my eye by beholding the lights, made me listen to the melodies of the birds of holiness from the Kingdom of Mysteries and attracted my heart with Thy love among the righteous ones.
O Lord! Confirm mc with the Holy Spirit, so that I may call in Thy Name amongst the nations and give the glad tidings of the manifestation of Thy Kingdom amongst mankind.
O Lord! I am weak, strengthen me with Thy power and potency. My tongue falters, suffer me to utter Thy commemoration and praise. I am lonely, console me through my entrance into Thy Kingdom. I am remote, cause me to approach to the threshold of Thy Mercifulness.
0 Lord! Make me a brilliant lamp, a shining star and a blessed tree, adorned with fruits, its branches overshad owing all these regions!
Verily Thou art the Mighty, the Powerful and Unconstrained!
Haifa, Palestine, February 8, 1917.To the believers of God and the maid-serv-ants of the Merciful in the
Western States.0 ye sons and daughters of the Kingdom: Day and night I have no other occupation than the remembrance of the friends, praying from the depth of my heart in their behalf, begging for them confirmation from the Kingdom of God and supplicating the direct effect of the breaths of the Holy Spirit. I am hopeful from the favors of His Highness the Lord of BestowaL, that the friends of God during such a time may become the secret cause of the illumination of the hearts of humanity, breathing the breath of life upon the spirits � whose praiseworthy results may become conducive to the glory and exaltation of humankind throughout all eternity. Although in some of the 'Western States, like California, Oregon, Washington and Colorado, the fragrances of holiness are diffused, numerous souL have taken a share and a portion from the fountain of everlasting life, they have obtained heavenly benediction, have drunk an overflowing cup from the wine of the love of God and have hearkened to the melody of the Supreme Concourse � yet in the states of New Mexico, Wyoming, Montana, Idaho, Utah, Arizona and Nevada, the lamp of the love of God is not ignited in a befitting and behooving manner, and the call of the Kingdom of God has not been raised.
Now, if it is possible, show ye an effort in this direction. Either travel yourselves, personally, throughout those states or choose others and send them, so that they may teach the souis.
For the present those states are like unto dead bodies: they must breathe into them the breath of life and bestow upon them a heavenly spirit.
Like unto the stars they must shine in that horizon and thus the rays of the Sun of Reality may also illumine those states.
God says in the greatis the helper of those who have believed. He will lead them from darkness into light." This means: God loves the believers, consequently He will deliver them from darkness and bring them into the world of light.
It is also recorded in the blessed Gospel: Travel ye throughout the world and call ye the people to the Kingdom of God. Now this is the time that you may arise and perform this most great service and become the cause of the guidance of innumerable souls. Thus through this superhuman service the days of peace and conciliation may illumine and enlighten all the regions and the world of humanity may find peace and composure.
During my stay in America I cried out in every meeting and summoned the people to the propagation of the ideals of universal peace.
I said plainly that the continent of Europe had become iike unto an arsenal and its conflagration was dependent upon one spark, and that in the corning years, or within two years, all that which is recorded in the Revelation of John and the Book of Daniel would become fulfilled and come to pass. This matter, in all probability, was published in the San Francisco Bulletin, October 12, 1912.
You may refer to it, so that the truth may become clear and manifest; thus ye may fully realize that this is the time for the diffusion of the fragrances.
The magnanimity of man must be heavenly or, in other words, it must be assisted by the divine confirmation, so that he may become the cause of the illumination of the world of humanity.
Upon you be greeting and praise. Haifa, Palestine, April 1, 1916.
To the believers of Cod and the maid-serv-ants of the Merciful in the Western States of the United States: New Mexico, Colorado, Arizona, Nevada, California, Wyoming, Mont twa, Idaho, Oregon, Washington,
Utah.0 ye friends and the maidservants of the Merciful, the chosen ones of the Kingdom: The blessed state of California bears the utmost similarity to the Holy Land, that is, the country of Palestine.
The air is of the utmost temperance, the plain very spacious, and the fruits of Palestine are seen in that state in the utmost of freshness and delicacy. When 'Abdu'l-Bahá was traveling and journeying through those states, he found himself in Palestine, for from every standpoint there was a perfect likeness between this region and that state. Even the shores of the Pacific Ocean, in some instances, show perfect resemblance to the shores of the Holy Land � even the flora of the Holy Land have grown on those shores � the study of which has led to much speculation and wonder.
Likewise in the state of California and other Western States, wonderful scenes of the world of nature, which bewilder the minds of men, are manifest. Lofty mourn-tains, deep canyons, great and majestic waterfalls, and giant trees are witnessed on all sides, while its soil is in the utmost fertility and richness.
That blessed state is similar to the Holy Land and that region and that country like unto a delectable paradise, is in many ways identical with Palestine.
Now just as there are natural resemblances, heavenly resemblances must also be acquired.
The lights of the divine traces are maim-fest in Palestine. The majority of the Israelitish Prophets raised the call of the Kingdom of God in this holy ground. Having spread the spiritual teachings, the nostrils of the spiritually-minded ones became fragrant, the eyes of the illumined souL became brightened, the cars were thrilled through this song, the hearts obtained eternal life from the soul-refreshing breeze of the Kingdom of God and gained supreme illumination from the splendor of the Sun of Reality. Then from this region the light was spread to Europe, America, Asia, Africa and Australia.
Now California and the other Western States must earn an ideal similarity with the Holy Land, and � rain that state and that region the breaths of the Holy Spirit be diffused to all parts of America and Europe, that the call of the Kingdom of God may exhilarate and rejoice all the ears, the divine principles bestow a new life, the different parties may become one party, the divergent ideas may disappear and revolve around one unique center, the East and the West of
Page 209America may embrace each other, the anthem of the oneness of the world of humanity may confer a new life upon all the children of men, and the tabernacle of Universal Peace be pitched on the apex of America; � thus Europe and Africa may become vivified with the breaths of the Holy Spirit, this world may become another world, the body politic may attain to a new exhilara-don, and just as in the state of California and other Western States the marvelous scenes of the world of nature are evident and manifest, the great signs of the Kingdom of God may also be unveiled so that the body may correspond with the spirit, the outward world may become a symbol of the inward world, and the mirror of the earth may become the mirror of the Kingdom, reflecting the ideal virtues of heaven.
During My journey and traveling in those parts, I beheld wonderful scenes and beautiful panoramas of nature, orchards and rivers; national parks and general conclaves; deserts, plains, meadows and prairies; and the grains and fruits of that region greatly attracted My attention; even to the present moment they are in My mind.
Particularly was I greatly pleased with the meetings in San Francisco and Oakland, the gatherings in Los Angeles, and the believers who came from the cities of other states. Whenever their faces cross My memory, immediately infinite happiness is realized.
Therefore I hope that the divine teachings like unto the rays of the sun may be diffused in all the Western States, and the blessed Verse of the Qur'an, cdt is a good City and the Lord is the Forgiver!" may become realized. Likewise, the significance of another Qur'Anic Verse, "Do ye not travel through the land and behold the traces of the Mercy of God?" become revealed in the utmost effulgence.
Praise be to God that through the divine bounty and providence, in that region the field of service is vast, the minds arc in the utmost degree of intelligence and progress, sciences and arts are being promoted, the hearts like unto mirrors are in the utmost state of purity and translucency, and the friends of God are in perfect attraction. Therefore it is hoped that meetings for teaching will be organized and instituted, and for the diffusion of the fragrances of God wise teachers may be sent to cities, even to villages.
The teachers of the Cause must be heavenly, lordly and radiant. They must be embodied spirit, personified intellect, and arise in service with the utmost firmness, steadfastness and self-sacrifice. In their journeys they must not be attached to food and clothing. They must concentrate their thoughts on the outpourings of the Kingdom of God and beg for the confirmations of the Holy Spirit. With a divine power, with an attraction of consciousness, with heavenly glad tidings and celestial holiness they must perfume the nostrils with the fragrances of the Paradise of AbhA.
The following commune is to be read by them every day: 0 God! 0 God! This is a broken-winged bird and his flight is very slow � assist him so that he may fly toward the apex of prosperity and salvation, wing his way with the utmost joy and happiness throughout the illimitable space, raise his melody in Thy Supreme Name in all the regions, exhilarate the ears with this call, and brighten the eyes by beholding the signs of guidance!
O Lord! I am single, alone and lowiy. For me there is no support save Thee, no helper except Thee and no sustainer beside Thee. Confirm me in Thy service, assist me with the cohorts of Thy angels, make me victorious in the promotion of Thy Word and suffer me to speak out Thy wisdom amongst Thy creatures.
Verily, Thou art the custodian of the poor and the defender of the little ones, and verily Thou art the Powerful, the Mighty and the Unconstrained!
Haifa, Palestine, February 15, 1917.To the believers of God and the maid-serv-ants of the Merciful in the Provinces of the Dominion of Canada.
He is God!o ye daughters and sons of the Kingdom: Although in most of the states and cities of the United States � praise be to God � the
Page 210fragrances of God are diffused and innumerable souL are turning their faces and advancing toward the Kingdom of God, yet in some of the states the flag of oneness is not upraised as it ought to be and must be, and the mysteries of the Holy Books, like the Bible, the Gospel and the Qur'an, are not promulgated. Through the unanimous effort of the friends, the banner of oneness must be unfurled in those states, and the divine teachings be promoted, so that they may also receive a portion and a share of the heavenly bestowals and the most great guidance. Likewise in the provinces of Canada, such as Newfoundland, Prince Edward Island, Nova Scotia, New Brunswick, Quebec, Ontario, Manitoba, Saskatchewan, Alberta, British Columbia, Ungava, Keewatin, Mackenzie, Yukon, and the Franklin Islands in the Arctic Circle � the believers of God must become self-sacrificing and like unto the candles of guidance become ignited in the provinces of Canada.
Should they show forth such a magnanimity, it is assured that they will obtain universal divine confirmations, the heavenly cohorts will reinforce them uninterruptedly, and a most great victory will be obtained. Perchance, God willing, the call of the Kingdom may reach the ears of the Eskimos, the inhabitants of the Islands of Franklin in the north of Canada, as well as Greenland.
Should in Greenland the fire of the love of God be ignited, all the ices of that continent will be melted and its frigid climate will be changed into a temperate climate � that is, if the hearts will obtain the heat of the love of God, that country and continent will become a divine garden and a lordly orchard, and the souls, like unto the fruitful trees, will obtain the utmost freshness and delicacy. Magnanimity is necessary, heavenly exertion is called for.
Should you display an effort, so that the fragrances of God be diffused amongst the Eskimos, its effect will be very great and far-reaching. God says in the great Qur'an, "A day will come wherein the lights of unity will enlighten all the world.
The earth will be irradiated with the light of its Lord." In other words, ctThe earth will become illumined with the light of God. That light is the light of unity." "There is no God but God." The continent and the islands of Eskimos are also parts of this earth.
They must similarly receive a portion of the bestowals of the most great guidance.
Upon you be greeting and praise. Haifa, Palestine, April 5, 1916.
To the believers of God and the maid-serv-ants of the Merciful in the Dominion of Canada, Newfoundland, Prince Edward Island, Nova Scotia, New Brunswick, Quebec, Ontario, Manitoba, Saskatcheivan, Alberta, British Columbia, Yukon, Mackenzie, Kee-watin, Ungava, Franklin Islands, and Greenland.
Upon them be Bahá'u'lláh u'1-AbhM He is God!In the great Qur'an, God says, ccThou shalt see no difference in the creatures of God."
In other words, He says: From the ideal standpoint, there is no variation between the creatures of God, because they are all created by Him.
From the above premise, a conclusion is drawn, that there is even no difference between the various countries; nevertheless, the future of the Dominion of Canada is very great, and its historical events infinitely glorious. Thus it shall become the object of the glance of providence and the manifestation of the favors of the
Supreme Lord.'Abdu'l-Bahá during His journey and sojourn through that Dominion obtained the utmost joy. Before My departure, many souls warned Me not to travel to Montreal, saying, the majority of the inhabitants are Catholics, and are in the utmost fanaticism, that they are submerged in the sea of imitations, that they have not the capability to hearken to the call of the Kingdom of God, that the veil of bigotry has so covered the eyes that they have deprived themselves from beholding the signs of the most great guidance, and that the dogmas have taken possession of the hearts entirely, leaving no trace of reality. They asserted that should the Sun of Reality shine with perfect splendor throughout that dominion, the dark,
Page 211penetrable clouds of superstitions have so enveloped the horizon that it would be utterly impossible for any one to behold its rays.
But these stories did not have any effect on the resolution of 'Abdu'l-Bahá.
He, trusting in God, turned His face toward Montreal. When He entered that city He oh. served all the doors open, He found the hearts in the utmost receptivity and the ideal power of the Kingdom of God removing every obstacle and obstruction.
In the churches and meetings of that Dominion He called men to the Kingdom of God with the utmost joy, and scattered such seeds which will be irrigated with the hand of Divine Power.
Undoubtedly those seeds will grow, becoming green and verdant, and many rich harvests will be gathered. In the promotion of the divine principles He found no antagonist and no adversary. The believers He met in that city were in the utmost spirituality, and attracted with the fragrances of God.
He found that through the effort of the maidservant of God, Mrs. Maxwell, a number of the sons and daughters of the Kingdom in that Dominion were gathered together and associated with each other, increasing this joyous exhilaration day by day. The time of sojourn was limited to a number of days, but the results in the future are inexhaustible.
When a farmer comes into the possession of a virgin soil, in a short time he will bring under cultivation a large field. Therefore I hope that in the future Montreal may become so stirred, that the melody of the Kingdom may travel to all parts of the world from that Dominion and the breaths of the Holy Spirit may spread from that center to the East and the 'West of America.
0 ye believers of God!Do ye not look upon the smallness of your number and the multitudes of the nations. nyc grains of wheat will be endued with heavenly blessing, whereas a thousand tons of tares will yield no results or effect. One fruitful tree will be conducive to the life of society, whereas a thousand forests of wild trees offer no fruits. The plain is covered with pebbles, but precious stones are rare. One pearl is better than a thousand wildernesses of sand, especially this pearl of great price, which is endowed with divine blessing. Ere long thousands of other pearls will be born from it. When that pearl associates and becomes the intimate of the pebbles, they also all change into pearls.
Therefore, again I repeat, that the future of Canada, whether from the standpoint of civilization or from the viewpoint of the virtues of the Kingdom, is very great. Day by day civilization and freedom shall increase. Likewise the cloud of the Kingdom will water the seeds of guidance sown in that Dominion. Consequently, rest ye not, seek ye no composure, attach not yourselves to the luxuries of this ephemeral world, free yourselves from every attachment, and strive with heart and soul to become fully established in the Kingdom of God. Gain ye the heavenly treasures. Day by day become ye more illumined.
Draw ye nearer and nearer unto the threshold of oneness.
Become ye the manifestors of spiritual favors and the drawing-places of infinite lights! If it is possible, send ye teachers to other portions of Canada, likewise dispatch ye teachers to Greenland and the home of the Eskimos.
As regards the teachers, they must completely divest themselves from the old garments and be invested with a new garment. According to the statement of Christ, they must attain to the station of rebirth: � that is, whereas in the first instance they were born from the womb of the mother, this time they must be born from the womb of the world of nature.
Just as they are now totally unaware of the experiences of the fcetal world, they must also forget entirely the defects of the world of nature. They must be baptized with the water of life, the fire of the iove of God and the breaths of the Holy Spirit; be satisfied with little food, but take a large portion from the heavenly table. They must disengage themselves from temp-tatidn and covetousness and be filled with the spirit.
Through the effect of their pure breath, they must change the stone into the brilliant ruby and the shell into pearl.
Like unto the cloud of vernal shower, they must transform the black soil into the rose garden and orchard, they must make the blind seeing, the deaf hearing, the extinguished one enkindled and set aglow, and the dead quickened.
Upon you be Bahá'u'lláh u'1-Abh6iThe spreaders of the fragrances of God should peruse every morning the following supplication: Praise be to Thee, 0 God!
Verily these are Thy servants, who are attracted by the fragrances of Thy Mercifulness, enkindled by the ignited fire in the tree of Thy Singleness, and their eyes are brightened by beholding the effulgences of the light in the Sinai of Thy Oneness!
0 Lord! Loosen their tongues in Thy commemoration amongst Thy people; suffer them to speak Thy praise through Thy favor and grace, assist them with the cohorts of Thine angels, strengthen their loins in Thy service and make them the signs of Thy guidance amongst Thy creatures!
Verily Thou art the Powerful, the Exalted, the Pardoner and the Merciful!
O God! 0 God! Thou beholdest this weak one begging the strength of Thy Kingdom!
This poor one supplicating the treas ures of Thy heavenl This thirsty one longing for Thy Fountain of the water of eternal life! This sick one invoking Thy perfect recovery through Thy boundless Mercy, which Thou hast sp~cia1ized for Thy chosen servants in Thy Supreme Kingdom!
0 Lord! I have no other helper save Thee, no other comforter beside Thee, and no other sustainer except Thee! Assist me with Thine angels in the diffusion of Thy holy fragrances and the dissemination of Thy teachings amongst Thine elected people!
o Lord! Suffer me to sever myself from aught else save Thee, holding past to the hem of Thy garment; make me sincere in Thy religion, firm in Thy love and living in accordance with that which Thou hast commanded me in
Thy Book.Verily, Thou art the Powerful, the Mighty and the Omnipotent!
Haifa, Palestine, February 21, 1917.The more we traveled, the greater seemed the expanse of the sea. The weather was brilliant and fine throughout; there was no storm and no end to the sea.
At last the American Bahá'ís were hearing 'Abdu'l-Bahá'í voice, seeing Him there before them. It was the afternoon of April 11, 1912; they had met His ship in the morning, and now they gathered to welcome Him at the home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, in New York. They had thronged the rooms, so that many had to stand; and He had begun to address them: tCHOW are you? Welcome!
Welcome!ttAfter arriving today, although weary with travel, I had the utmost longing and yearning to see you and could not resist this meeting. Now that I have met you all My weariness has vanished, for your meeting is the cause of spiritual happiness.
was in Egypt and was not feeling well; but I wished to come to you in America.
My friends said: cThis is a long journey; the sea is wide; You should remain here.' But the more they advised and insisted, the greater My longing to take this trip and now I have come to America to meet the friends of God. This long voyage will prove how great is My love for you. There were many troubles and vicissitudes but in the thought of meeting you, all these things vanished and were forgotten.
am greatly pleased with the city of New York.Its harbor entrance, its piers, buildings and broad avenues are magnificent and beautiful. Truly this is a wonderful city. As New York has made such progress in material civilization, I hope that it may advance spiritually in the kingdom and covenant of God so that the friends here may become the cause of illumination of America; that this city may become the city of love and that the fragrances of God may be spread from this place to all parts of the world. I have come for this. I pray that you may be manifestations of the love of Bahá'u'lláh; that each one of you may become like a clear lamp of crystal from which the rays of the bounties of the Blessed Perfection may shine forth to all nations and peoples. This is My highest aspiration.
ccj am very happy to meet you all here today. Praise be to God that your faces are shining with the love of Bahá'u'lláh! To behold them is the cause of great spiritual happiness.
We have arranged to meet you every day at the homes of the friends.
ccIn the East people were asking Me, tWhy do you undertake this long voyage?
Your body cannot endure such hardships of travel.' When it is necessary, My body can endure everything.
It has withstood forty years of imprisonment and can still undergo the utmost trials.
ttj will see you again.It is My hope that you will all be happy and that we may meet again and again."
'Abdu'l-Bahá now shook hands with each one, and left for the Hotel Ansonia.
He had been a prisoner most of His life. Born in Tihr4n, fr~in, on May 23, 1844, at the age of eight He was one of that little band of exiles who crossed the fr~nian border, going toward BaghdAd. With them He was exiled from prison to prison, and con213 213
Page 214Penmanship of the father of Bahá'u'lláh, Mirza Buzurg.
214'ABDU'L-BAHÁ'Í VISIT TO AMERICA 215
fined at last in the fortress-city of 'AkU, on August 31, 1868. Forty years passed; then the SultAn, 'Abdu'1-Hamid, fell; on August 31, 1908, the gates of 'Akka were flung open and 'Abdu'l-Bahá went free. He was sixty-four, He had lived forty years in a place where the air broke men and killed them, and there was no pain that had not struck at His heart. He was free now, but He could not rest. He saw mankind on the brink of war; He saw the passing of the old world, and He came West, to lay the foundation of the new. In 1911, He brought the teachings of His Father, Bahá'u'lláh, to Europe. Returning to Egypt, He then sailed for the United States, where He traveled and taught from April 11 to December 5, 1912.
His fellow-travelers on the steamship Cedric, of the White Star Line, spoke with Him, inquiring as to His mission. To one, the owner of an American newspaper, tAbd-u'1-BaM said: ~I am going to America at the invitation of the Peace Congresses of that place, as the fundamental principles of our Cause are universal peace, the oneness of the world of humanity and the equality of the rights of men. As this age is the age of lights and the century of mysteries, this great object is sure to be universally acknowledged and this Cause is certain to encompass the East and the West."
A woman, member of the Unitarian faith, asked Him to give her a message for the Unitarians. He answered her: CCThc most important of all purposes is to diffuse divine love, amity and accord among the people hence tell your Assembly: Rejoice, the standard of the kingdom of heaven is hoisted!
Rejoice, the divine springtime has appeared! Rejoice, the Proclaimer of the kingd5m has raised His voice!"
On April 8 and thereafter greetings and welcome were wirelessed to the ship by Bahá'í communities from coast to coast.
On April 11, crowds of Bahá'ís stood at the pier, waving hats, and handkerchiefs, while the Cedric docked. As soon as the gangplank was lowered, newspapermen went aboard to interview 'Abdu'l-Bahá; they asked the object of His voyage and He said: "Our object is universal peace and the unity of mankind.
I have come to America to see the advocates of universal peace. I hope the Peace Congresses of America will come forward and take the first practical step." They questioned: "How can universal peace be realized?" He said: "Its realization depends upon effecting a change in the ideas of the inhabitants of the world. Today, universal peace is the panacea for all human ills." t~What are those ills?" "One of those ills is the restlessness and discontent of the peo � ple under the yoke of the war expenditures of the Powers of the world.
What the people earn through labor is extorted from them by the governments and spent for war purposes.
�Thus the burden on men is becoming more and more unbearable ." The reporters asked, "May not peace lead to trouble and may not war help progress?"
He answered, "No. Today war is the cause of all trouble!
If war can be gotten rid of, all these troubles will disappear However, this cannot be brought into existence except through the education of the people and the development of their thought and ideas."
The docking of the Cedric in New York with tAbd'lBh' abroad was the direct fulfillment of the words of a man of ShirAz, who, sixty-eight years before, at the very hour of 'Abdu'l-Bahá'í birth, had proclaimed the coming of a great world Teacher. For sixty-two years now the B~b had lain dead, Persian bullets in His breast. But out of Persia a young nobleman had arisen, and had brought a world Faith. They had seized His jewels and palaces, they had closed Him in an underground pit, and hemmed Him in with guards. They had killed His followers, and not dared to kill Him, and they had exiled Him from one land to another, and the ShAh of Persia and the Sulv~n of Turkey had used all their power to shut back the words that came from His lips.
And He, Bahá'u'lláh, bad established His Faith.He had revealed new laws, suited to future world civilization, based on that oneness of the human race and that coming of age of mankind, which His advent proclaimed; He had regenerated and brought into harmony the religions of the past; He had provided for agencies to safeguard
His new World Order.And whereas before, once the Founder of a Faith had passed away, His followers turned one against another and destroyed the unity that He had created � Bahá'u'lláh with His own band appointed an Exemplar, an Interpreter,
Page 216so that Bahá'ís the world over were bound by their devotion to His eldest son, 'Abdu'l-Bahá. "The promise," wrote Bahá'u'lláh, t~the promise of all ages is now fulfilled. That which had been announced in the holy writ of God, the Beloved, the Most High, is made manifest."
'Abdu'l-Bahá, standard-bearer of the civilization of the future, set foot in the United States, prototype of the future federation of mankind.
In every city, on every train, pea-pie crowded close to Him. In New York City alone, during the seventy-nine days He spent there, He made public addresses in, or formal visits to, fifty-five different places. His rooms were filled with visitors wherever He went, all day long, from early in the morning. Philosophers, scientists, ecciesias-tics, social workers, educators, diplomats, were found in His audiences, intently listening to Him, studying His presentation of the Bahá'í teachings as the means of regenerating and unifying humanity. Everywhere in editorial comment and publication of news concerning Him, the daily press was reverent and respectful.
He addressed Columbiaand Leland Stanford Universities; He attended conference at Lake Mohonk, visited the open forum at Green Acre, Eliot, Maine, spoke before scientific associations, socialistic bodies, welfare organizations. Temples and churches, synagogues, women's clubs, col-Jeges, metaphysical groups � willingly opened their doors to His message. He was guest of honor in leading mansions throughout the country, and He visited as well the homes of the very poor. He addressed Bowery Mission, in the slums of New York. He spoke with all types of men and women; children of all races clung to Him. And never, in all His traveling and teaching, did He accept remuneration, for His service was given without price.
By the shore of the Lake near Chicago, 'Abdu'l-Bahá laid the foundation-stone of a great Temple; the first world temple, the first sanctuary for all sorts and conditions of men, and all races, and all faiths � ever to be raised in the western hemisphere.
When, in 1937, Bahá'ís throughout the country commemorated in numberless gatherings the twenty-fifth anniversary of tAbd-u'1-Bahá'í coming to the United States, a special meeting was held in the Temple, marking the arrival of 'Abdu'l-Bahá in New York, April 11, 1912; on this occasion representatives of many groups that had been addressed by Him during His journey, joined with the Bahá'ís to do Him honor. Among the guest speakers, Mrs. Dorothy Bushnell Blurnberg, President of the Chicago Branch of the Women's
International Leaguefor Peace, said in effect that thinking people, as they see the increase of material comfort and security, do not wish the achievement of these ends to be made at the cost of spiritual values; that a new age of cosmopolitanism is upon us, whose ultimate outcome will be a world race and culture; that those of us who believe in the oneness of the human race are fortunate, and must strive for the enlightenment of the many who will resist the onward march of cosmopolitanism.
Mr. Albert Windust, Chairman, then read from 'Abdu'l-Bahá'í address before the New York Peace Society, in part as follows: CtTo day, there is no greater glory for man than that of service in the cause of the tMost Great Peace' His Holiness Bahá'u'lláh was imprisoned and subjected to severe persecutions Through all these ordeals He strove day and night to proclaim the oneness of humanity and promulgate the message of universal peace. From the prison of 'Akka He addressed the kings and rulers of the earth in lengthy letters summoning them to international agreement and explicitly stating that the standard of the cMost Great Peace' would surely be upraised in the world."
Another guest, Mr. A. C. MacNeal, President of the Chicago Branch of the National Association for the Advancement of Colored People, quoted from the address given by 'Abdu'l-Bahá before the Fourth Annual Conference of the National Association for the Advancement of
Colored People: "Ac-cordingto the words of the Old Testament, God has said: let us make man in our image, after our likeness.'
This indicates that the perfections of God, the divine virtues, are reflected or revealed in the human reality This is an evidence that man is the most noble of God's creatures Let us now discover more specifically how he is the image and likeness of God, and what is the
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standard, or criterion, by which he can be measured and estimated, This standard can be no other than the divine virtues which are revealed in him If a man possesses wealth, can we call him an image and likeness of God?
Or is human honor and notoriety the criterion of divine nearness? Can we apply the test of racial color and say that man of a certain hue � white, black, brown, yeiiow, red � is the true image of his Creator? We must conclude that color is not the standard for color is accidental in nature, The spirit and intelligence of man is the essential.
Man is not man simply because of bodily attributes, The character and purity of the heart is all important.~~ A third speaker, Mr. Brenes-Mes6n, representing the President of the Theosophical Society, conveyed to the Bahá'ís the following message: "Out of the Morning of Eternity, where infinite Wisdom and all embracing Love abide, at intervals, when duty weakens and nations decline, splendorous souls come to this earth again to grace mankind with a new Springtime of faith They come forth to enkindle the dormant fires in the souls of men, to point out once more the guiding star rising on the horizon of a new humanity. Such are the Masters of Wisdom, and Compassion, manifestations of the omnipotent Love, the Holy Spirit.
tCTO this saintly lineage do belong Bahá'u'lláh, the Splendor of God, and 'Abdu'l-Bahá, the
Servant of God. Theyhave brought before the eyes of men, amidst a divided world, the principles of the Unity of Mankind; and in the midst of so many sects, the salutary doctrine of the common foundation of all forms of religion in the manifestation of the Holy Spirit; and amidst the contentious social and economical conflicts of our epoch they remind us of our obliga-don to do some fruitful labor in the spirit of service, of the need of voluntary sharing of our wealth with others to foster universal peace and that we may realize the brotherhood of men.
(cKnowing and without stint admiring those principles, when 'Abdu'l-Bahá set foot in the United States the Theosophical Society bestowed on Him the gracious hospitality of its platform.
He was a Teacher and a brother, He had our heartfelt welcome.
~The achievements of BaM'ism in this country so magnificently embodied in this Baha House of Worship, are proclaiming the satisfaction that so many souL find in the beauty, the truth and transcendence of the teachings flowing from this wellspring of Wisdom.
'tln behalf of the Theosophical Society of America, and at the request of its President, I tender to you, with our congratulations, our cordial wishes for the spiritual prosperity of Bah&'ism, for we are one in our endeavors of spiritualizing the world."
In introducing this speaker, the Chairman had remarked that one of the outstanding addresses of 'Abdu'l-Bahá in Chicago was that delivered before the Theosophical Society, on which occasion He had said: ttln the matrix of the mother, we were the recipients of endowments and blessings of God, yet these were as nothing compared to the powers and graces bestowed upon us after birth into this human world, Likewise if we are born from the matrix of this physical �environment into the freedom and loftiness of the life and vision spiritual, we shall consider this mortal existence and its blessings as worthless by comparison."
An extract from the address of 'Abdu'l-Bahá to the
Plymouth Congregational Churchwas now read, in part as follows: "In our solar system the center of illumination is the sun itself the one source of the existence and development of all phenomenal things But if we reflect deeply we will perceive that the great bestower and giver of life is God; the sun is the intermediary of His will and plan Likewise, in the spiritual realm there must be a center of illumination, and that center is the Word of God the prophet or manifestation of God ." Following this, guest-speaker Mr. Kennicott Brenton,
House Secretary and Residentof Hull-House, representing Mrs. Kenneth F. Rich, Resident Head of the famous institution founded by Jane Addams � spoke as follows: ~tHull-House is deeply aware of its honor in being invited to join with you in honoring your departed leader, In this we recognize an inner significance. Both this wonderful temple and our busy, homely group of class rooms and workshops are expressions of the
Page 218same life principle. In yours is a realization of world unity; ours of the common interest uniting neighborhoods and races, ignoring religious and class barriers. Throughout history, the spirit of discord has been able to tdivide and rule'.
Man's pattern has made him peculiarly susceptible to factional loyalties.
We have seen how love of country and adherence to group loyalties can even lead to self-destruction.
Hull-House and the things which it has done for the betterment of its neighbors were possible oniy because it became a rallying point for the combined goodwill of widely separated groups and sections. Accomplishment in prevention of child labor, sweatshops, bad housing, was won by a call to unite the good intention of all factions � never by appeal to factionalism or strife.
"Instead of emphasizing man's diversity of interest, Jane Addams said: tThe things which make men alike are finer and better than the things that keep them apart'.
Rather than hope for justice from some materialistic system, she knew: tJustice can only be worked out upon this earth by those who will not tolerate a wrong to the feeblest member of the community'.
teBoth our great leaders have gone on but we recognize in them the spirit which can reclaim the world."
The Chairman called attention to the fact that 'Abdu'l-Bahá'í first public address in Chicago was delivered at Hull-House, and quoted from that address: ccThere is need of a superior power to overcome human prejudices; a power which nothing in the world of mankind can withstand.
That irresistible power is the love of God."In introducing the next speaker, Mr. Allen B. McDaniel, of Washington, D. C., member of the National Spiritual Assembly of the Bahá'ís of the United States and Canada, the Chairman read from the words of 'Abdu'l-Bahá delivered at All-Souls Church:
"In Persia, His HolinessBahá'u'lláh was able to unite people of varying thought, creed and denomination.
The inhabitants of that country were Christians, Muhammadans, Jews, Zoroastrians, and a great variety of subdivided forms and beliefs, together with racial distinctions, such as Semitic, Arabic, Persian, Turk, and others, but through the power and efficacy of religion, Bahá'u'lláh united these differing peoples, and caused them to consort together in perfect agreement.
And now let us consider that the American, British, French, Germans, Turks, Persians, Arabs, are all members of the same household.
Why should dissension exist among them? There is no doubt that the oniy cause is ignorance. ."
Mr. McDaniel then spoke on ctThe Gathering of the Peoples and Nations," ably epitomizing the excerpts from 'Abdu'l-Bahá'í addresses that had been read throughout the meeting.
This program, which was followed by a reception, closed with the showing of the motion picture of 'Abdu'l-Bahá: His arrival by automobile at the home of Mr. and Mrs. Howard MacNun in
Brooklyn, New York; Hiswalking and conversing with Persian interpreters and others, His greeting the children present, His delivery, as He strode back and forth before the large gathering on the grounds, of a message of glad-tidings to all humanity: ttRejoice' The divine Gospel has appeared!
Rejoice! The Great Dayhas come! Rejoice! The glad-tid-ings and prophecies of the Prophets are fulfilled!
Rejoice The Glory of Carmel has shown on the worlds! Rejoice!
The East and West have joined hands!"In memory of that other day when tAbd-u'1-Bah& had dedicated the Temple site, the Bahá'ís of the United States and Canada, assembled at the Mashriqu'l-Adhkar for their annual Convention, heard the story of how, exactly forty-nine years after Bahá'u'lláh, then a captive about to be exiled from Bagh-d4d, had declared His mission � 'Abdu'l-Bahá His son had laid the cornerstone of the Baha Temple in the heart of the American continent.
During the evening of His arrival in Chicago, 'Abdu'l-Bahá addressed an audience of several hundred at the last session of the Bahá'í Temple Unity, speaking in part as follows: "The real temple is the very Word of God; for to it all humanity must turn and it is the center of unity for all mankind Tern-pies are the symbols of the divine uniting force, so that when the people gather there they may recall the fact that the law has been revealed for them and that the law
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is to unite them That is why His Holiness Bahá'u'lláh has commanded that a place of worship be built that all religions, races and sects may come together within the universal shelter It is the Mashriqu'l-Adhkar (the Dawning-Point of the remembrance of God) For thousands of years the human race has been at war.
It is enough For thousands of years the nations have denied each other, considering each other as infidel and inferior. It is sufficient ." And He closed with a prayer for the American nation: ~ thou kind Lord!
Confirm this revered nation to upraise the standard of the oneness of humanity, to promulgate the Most Great Peace, to become thereby most glorious and praiseworthy among all the nations of the world Then the next day, on the windy shores of the Lake, at Wilmette. They had pitched a tent, large enough for five hundred persons, and had made a special entry way to the grounds for the carriage of 'Abdu'l-Bahá; but He entered on foot, walking briskly, a long line of
I3ahA'is following Him.Within the tent, seats had been placed in three circles, with a broad space at the center, reached by nine aisles. At high noon, 'Abdu'l-Bahá advanced to the inner circle and spoke: "The power which has gathered you here today notwithstanding the cold and windy weather is indeed mighty and wonderful.
It is the power of God, the divine favor of Bahá'u'lláh which has drawn you together
"Thousands of Mashriqu'l-Adhkar'sfor all religionists will be built in the Orient and Occident, but this being the first one erected in the Occident has great importance It has the same importance as the Mashriqu'l-Adhkar in 'Ishqabad, Caucasus Russia, the first one built there. In Persia there are many; some are houses which have been utilized for the purpose, others are homes entirely devoted to the Divine Cause.
But the great ~Dawning-Point' has been founded in 'Ishqabad.
It possesses superlative importance.Outside the tent, in the woods and fields along the Lake Shore, 'Abdu'l-Bahá prepared for the breaking of the Temple ground; using first a golden trowel presented by Irene C. Holmes of New York, He then slipped this back into its leather case, and called for other implements; an ax was brought, then a shovel; with these, 'Abdu'1 � Bah& and members of every race and nationality present, excavated a place to hold the dedication stone.
As each man or woman came forward, his race or nationality was announced: Persia, Syria, Egypt, India, Japan, South Africa, England, France, Germany, 1-lolland, Norway, Sweden, Denmark, the Jews of the world, and the North American Indians, were of those represented; at the end tAbd-u'1-BaM set the stone in its place, on behalf of all the peoples of the world. And He said, "The Temple is already built."
Now, within the Temple, those who had been present that other day were asked to rise; they numbered fifteen. One of them, Mrs. Nettie Tobin of Chicago, was called upon to tell how she had brought, painfully, from far away and as though driven to it, a fragment of limestone rock to the Temple site, and how this had been chosen by tAbd-u'I-BahA as the dedication stone.
Mrs. Corinne True of Wilmette, whose devotion to the work of building the Temple was compared to that of a mother rearing her child, gave a brief message of inspiration, and Dr. 'Ali-Kuli Khin, sent by 'Abdu'1 � Bah~ to the United States in 1901 to spread the Bahá'í teachings, spoke of the work still to be accomplished in completing the outer ornamentation of the Temple, and of the plan drawn up by the Guardian of the Faith, Shoghi Effendi, for the realization of this within the first century of the Bahá'í era. This second commemorative gathering, pro-gram-chairmen of which were Edna Eastman and Albert Windust, and further participants, Ruth Randall Brown, Nina Matthisen, and Montfort Mills, was climaxed by the darkening of the auditorium, after which the motion picture of 'Abdu'l-Bahá was thrown upon the screen.
In deep silence, the audience watched as the majestic figure of the Center of the Covenant stood before them; many had never viewed this scene before, while some were still left who could remember His face, His walk, and could hear in memory His ringing voice.
"It is My purpose," tAbdu'1-BaM had said on the day of His arrival in New York, ttto
Page 220set forth in America the fundamental principles of the revelation of Bahá'u'lláh. It will then become the duty of the Bahá'ís in this country to give these principles unfoldment and application in the minds, hearts and lives of the people." During the long months of travel, of daily association with hundreds of groups and individuals, He had spared Himself no hardship in order to give to America this fresh revelation of spiritual power, this new Faith, suited to the needs of a new age. Everywhere, at every hour He had taught the principles brought by Bahá'u'lláh: that each must search after truth for himself; that all races are as one; that all religions are fundamentally one, and have as their purpose the establishment of harmony; that religion, "the sole basis of an ordered and progressive society," must go hand-in-hand with science; that equal opportunities are to be provided for men and women alike; that extremes of wealth and poverty are to be abolished, that an auxiliary international language is to be adopted; and He had shown that the Baha world system provides the agencies for the establishing of permanent and universal peace.
It was a clear, not a beautiful day when they gathered on board the steamship Celtic to take leave of Him. He spoke to each one, distributed to each the flowers that had been brought.
Then He addressed them for the last time: CCThis is My last meeting with you, for now I am on board the steamship ready to sail away. These are My final words of exhortation. I have repeatedly summoned you to the cause of the unity of the world of humanity, announcing that all mankind are the servants of the same God; that God is the creator of all; He is the provider and life-giver; all are equally beloved by Him and are His servants upon whom His mercy and compassion descend.
Therefore you must manifest the greatest kindness and love toward the nations of the world, setting aside fanaticism, abandoning religious, national, and racial prejudice.
ctThe earth is one nativity, one home, and all mankind are the children of one Father. God has created them and they are the recipients of His compassion.
Therefore if anyone offends another, he offends God. It is the wish of our heavenly Father that every heart should rejoice and be filled with happiness; that we should live together with felicity and joy. The obstacle to human happiness is racial or religious prejudice, the competitive struggle for existence and inhumanity toward each other.
"Your eyes have been illumined; your ears are attentive, your hearts knowing. You must be free from prejudice and fanaticism, beholding no differences between the races and religions.
You must look to God for He is the real shepherd and all humanity are His sheep.
He loves them, and loves them equally. As this is true, should the sheep quarrel among themselves? They should manifest gratitude and thankfulness toward God, and the best way to thank God is to love one another.
ccBeware lest ye offend any heart, lest ye speak against anyone in his absence, lest ye estrange yourselves from the servants of God. You must consider all His servants as your own family and kindred.
Direct your whole effort toward the happiness of those who are despondent, bestow food upon the hungry, clothe the needy and glorify the humble. Be a helper to every helpless one, and manifest kindness to your fellow creatures in order that ye may attain the good pleasure of God. This is conducive to the illumination of the world of humanity and eternal felicity for yourselves. I seek from God everlasting glory in your behalf; therefore this is My prayer and exhortation.
"Consider what is happening in the Balkans. Human blood is being shed, properties are destroyed, possessions pillaged, cities and villages devastated. A world-enkindling fire is astir in the Balkans.
God has created men to love each other, but instead they kill each other with cruelty and bloodshed.
God has created them that they may cooperate and mingle in accord, but instead they ravage, plunder and destroy in the carnage of battle. God has created them to be the cause of mutual felicity and peace but instead discord, lamentation and anguish rise from the hearts of the innocent and afflicted.
tCAS to you, your efforts must be lofty. Exert yourselves with heart and soui so that perchance through your efforts the light of
Page 221'ABDU'L-BAHÁVS VISIT TO AMERICA 221
Universal Peace may shine and this darkness of estrangement and enmity may be dispelled from amongst men; that all men may become as one family and consort together in love and kindness; that the East may assist the West and the 'West give help to the East, for all are the inhabitants of one planet, the people of one original nativity and the flocks of one shepherd.
"Consider how the Prophets who have been sent, the great souls who have appeared and the sages who have arisen in the world, have exhorted mankind to unity and love. This has been the essence of their mission and teaching.
This has been the goal of their guidance and message. The Prophets, saints, seers and philosophers have sacrificed their lives in order to establish these principles and teachings amongst men. Consider the heedlessness of the world, for notwithstanding the efforts and sufferings of the Prophets of God, the nations and peoples are still engaged in hostility and fighting. Notwithstanding the heavenly commandments to iove one another, they are still shedding each other's blood. How heedless and ignorant are the people of the world! How gross the darkness which envelops them! Although they are the children of a compassionate God they continue to live and to act in opposition to His will and good pleasure.
God is loving and kind to all men, and yet they show the utmost enmity and hatred toward each other.
God is the giver of Life to them, and yet they constantly seek to destroy life.
God blesses and protects their homes; they ravage, sack and destroy each other's homes. Consider their ignorance and heedlessness!
ccYour duty is of another kind for you are informed of the mysteries of God.
Your eyes are illumined, your ears are quickened with hearing. You must therefore look toward each other and then toward mankind with the utmost love and kindness.
You have no excuse to bring before God if you fail to live according to His command, for you are informed of that which constitutes the good pleasure of God.
You have heard His commandments and precepts. You must therefore be kind to all men; you must even treat your enemies as your friends. You must consider your evil-wishers as your well-wish-ers. Those who are not agreeable toward you must be regarded as those who are congenial and pleasant, so that perchance this darkness of disagreement and conflict may disappear from amongst men and the light of the divine may shine forth; so that the Orient may be illumined and the Occident filled with fragrance; nay, so that East and West may embrace each other in love and deal with one another in sympathy and affection. Until man reaches this high station, the world of humanity shall not find rest and eternal felicity shall not be attained. But if man lives up to these divine commandments, this world of earth shall be transformed into a world of heaven and this material sphere shall be transformed into a paradise of glory. It is My hope that you may become successful in this high calling, so that like brilliant lamps you may cast light upon the world of humanity and quicken and stir the body of existence like unto a spirit of life.
This is eternal glory.This is everlasting felicity. This is immortal life. This is heavenly attainment.
This is being created in the image and likeness of God. And unto this I call you, praying to God to strengthen and bless you.
They left the ship and looked up to where 'Abdu'1 � Baha stood on the deck. He was smiling very faintly, His eyes tender, thoughtful, somehow full of sorrow.
He waved His hand gently toward them. And they knew that they would never fail Him, and still they wept.
Page 222IT HAS been the general characteristic of religion that organization marks the interruption of the true spiritual influence and serves to prevent the original impulse from being carried into the world. The organization has invariably become a substitute for religion rather than a method or an instrument used to give the religion effect. The separation of peoples into different traditions unbridged by any peaceful or constructive intercourse has made this inevitable.
Up to the present time, in fact, no Founder of a revealed religion has explicitly laid down the principles that should guide the administrative machinery of the Faith He has established.
In the Bahá'í Cause, the principles of world administration were expressed by Bahá'u'lláh, and these principles were developed in the writings of 'Abdu'l-Bahá, more especially in His
Will and Testament.The purpose of this organization is to make possible a true and lasting unity among peoples of different races, classes, interests, characters, and inherited creeds.
A close and sympathetic study of this aspect of the Bahá'í Cause will show that the purpose and method of Bahá'í administration is so perfectly adapted to the fundamental spirit of the Revelation that it bears to it the same relationship as body to soui. In character, the principles of Bahá'í administration represent the science of cooperation; in application, they provide for a new and higher type of morality worldwide in scope. In the clash and confusion of sectarian prejudice, the Bahá'í religion is impartial and sympathetic, offering a foundation upon which reconcilia don can be firmly based.
Amid the complex interrelations of governments, the religion stands absolutely neutral as to political purposes and entirely obedient to all recognized authority.
It will not be overlooked by the student that Bahá'u'lláh is the oniy religious teacher making obedience to just governments and rulers a definite spiritual command.
In this brief analysis of the several features of the Bahá'í system of administration the purpose is rather to place in the hands of the believers themselves a convenient summary of the available instructions than to clarify this aspect of the teachings to the non-BaM'i. Until one has made contact with the spirit of the Bahá'í teachings and desires to cooperate wholeheartedly with their purpose, the administrative phase of the Faith can have little real meaning or appeal.
At the time of the passing of 'Abdu'l-Bahá, the organization was fully defined but not yet established among His followers. The responsibility for carrying out the instructions was placed by 'Abdu'1 � Baha upon His grandson, Shoghi Effendi, to whom was assigned the function of "Guardian of the Cause." Obedience to the authority of the Guardian was definitely enjoined upon all Bahá'ís by 'Abdu'l-Bahá, but this authority carries with it nothing of an arbitrary or personal character, being limited as to purpose and method by the writings of Bahá'u'lláh and 'Abdu'l-Bahá. The Guardian unifies the efforts to bring into complete application those principles of world administration already clearly defined.
To assist the Guardian in his manifold 225responsibilities and duties and particularly in the promotion of the teaching work, 'Abdu'l-Bahá provided for the appointment of a group of coworkers to be known as "The Hands of the Cause of God."
The appointment of this body is a function of the Guardian, and these from their own number are to elect nine persons who will be closely associated with the Guardian in the discharge of his duties.
It is the function of the Guardian also to appoint his own successor, this appointment to be ratified by the nine Hands of the
Cause.It is the genius of the Bahá'í Faith that the principle underlying the administration of its affairs aims to improve the life and upbuild the character of the individual believer in his own local community, wherever it may be, and not to enhance the prestige of those relatively few who, by election or appointment, hold positions of higher authority. Bahá'í authority is measured by self-sacrifice and not by arbitrary power. This fundamental aim can be seen clearly on studying the significant emphasis which 'Abdu'l-Bahá placed upon the local
Bahá'í community. Thelocal group, involving as it does men and women in all the normal activities and relations of life, is the foundation upon which rests the entire evolution of the Cause.
The local Bahá'í community is given official recognition oniy after its number of adult declared believers has become nine or more.
Up to this point, the community exists as a voluntary group of workers and students of the Cause.
In this connection, the word "commu-nity" is not used in the sense of any locality, exclusively Bahá'í in membership, nor of any manner of living differing outwardly from the general environment, such as has been attempted by religionists and also members of philosophic and economic movements in the past. A Bahá'í community is a unity of minds and hearts, an association of people entirely voluntary in character, established upon a common experience of devotion to the universal aims of Bahá'u'lláh and agreement as to the methods by which these aims can be advanced.
A Bahá'í community differs from other voluntary gatherings in that its foundation is so deeply laid and broadly extended that it can include any sincere soui. Whereas other associations are exclusive, in effect if not in intention, and from method if not from ideal, Bahá'í association is inclusive, shutting the gates of fellowship to no sincere soul. In every gathering there is latent or developed some basis of selection. In religion this basis is a creed limited by the historical nature of its origin; in politics this is party or platform; in economics this is a mutual misfortune or mutual power; in the arts and sciences this basis consists of special training or activity or interest.
In all these matters, the more exclusive the basis of selection, the stronger the movement � a condition diametrically opposed to that existing in the Bahá'í Cause. Hence the Cause, for all its spirit of growth and progress, develops siowiy as regards the numbers of its active adherents.
For people are accustomed to exclusiveness and division in all affairs.
The important sanctions have ever been warrants and justifications of division.
To enter the Bahá'í religion is to leave these sanctions behind � an experience which at first invariably exposes one to new trials and sufferings, as the human ego revolts against the supreme sanction of universal love. The scientific must associate with the simple and unlearned, the rich with the poor, the white with the colored, the mystic with the literalist, the Christian with the Jew, the Muslim with the Parsee: and on terms removing the advantage of long established presumptions and privileges.
But for this difficult experience there are glorious compensations. Let us remember that art grows sterile as it turns away from the common humanity, that philosophy likewise loses its vision when developed in solitude, and that politics and religion never succeed apart from the general needs of mankind. Human nature is not yet known, for we have all lived in a state of mental, moral, emotional or social defense, and the psychology of defense is the psychology of inhibition. But the love of God removes fear; the removal of fear establishes the latent powers, and association with others in spiritual love brings these powers into vital, positive expression. A Bahá'í community is a gathering where this process can take place in this age, siowiy at first, as the new
Page 227TUE WORLD ORDER OF BAHÁ'U'LLÁH 227
impetus gathers force, more rapidly as the members become conscious of the powers unfolding the flower of unity among men.
Where the community is small and insignificant, in comparison with the population of the city or town, the first condition of growth is understanding of the Manifestation of Bahá'u'lláh, and the next condition is that of true humility. If these two conditions exist, the weakest soul becomes endowed with effective power in service to the Cause. The result of unity, in fact, is to share the powers and faculties of all with each.
The responsibility for and supervision of local Bahá'í affairs is vested in a body known as the
Spiritual Assembly. Thisbody (lim-ited to nine members) is elected annually on April 1, the first day of RijvAn (the Festival commemorating the Declaration of Bahá'u'lláh) by the adult declared believers of the community, the voting list being drawn up by the outgoing Spiritual Assembly. Concerning the character and functions of this body, 'Abdu'l-Bahá has written as follows: "It is incumbent upon everyone (every believer) not to take any step (of Bahá'í activity) without consulting the Spiritual Assembly, and they must assuredly obey with heart and soui its bidding and be submissive unto it, that things may be properly ordered and well arranged. Otherwise every person will act independently and, after his own judgment, will follow his own desire, and do harm to the Cause.
ccThe prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His divine fragrance, humility and lowliness amongst His loved ones, patience and longsuffering in difficulties and servitude to His exalted Threshold.
Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Bahá'í shall be vouchsafed to them. In this day, Assemblies of consultation are of the greatest importance and a vital necessity. Obedience unto them is essential and obligatory. The members thereof must take counsel together in such wise that no occasion for HI-feeling or discord may arise.
This can be attained when every member expresses with absolute freedom his own opinion and setteth forth his argument. Should anyone oppose, he must on no account feel hurt, for not until matters are fully discussed can the right way be revealed.
The shining spark of truth cometh forth only after the clash of differing opinions. If after discussion a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail.
"The first condition is absolute love and harmony amongst the members of the Assembly. They must be wholly free from estrangement and must manifest in themselves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden.
Should harmony of thought and absolute unity be nonexistent, that gathering shall be dispersed and that Assembly be brought to naught.
(cThe second condition: They must when coming together turn their faces to the Kingdom on high and ask aid from the realm of Glory. Discussions must all be confined to spiritual matters that pertain to the training of souls, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfill these conditions the grace of the Holy Spirit shall be vouchsafed unto them and that Assembly shall become the center of the divine blessings, and hosts of divine confirmation shall come to their aid, and they shall day by day receive a new effusion of spirit."
The letters of Shoghi Effendi quote the fundamental instructions contained in the writings of Bahá'u'lláh and 'Abdu'l-Bahá on the character of Bahá'í administration, and give them definite application: "A careful study of Bahá'u'lláh's and
'Abdu'l-Bahá'í Tabletswill reveal that other duties (besides teaching the Cause), no less vital to the interests of the Cause, devolve upon the elected representatives of the friends in every locality.
"They must endeavor to promote amity and concord amongst the friends and secure
Page 228an active and wholehearted cooperation for the service of the Cause.
~'They must do their utmost to extend at all times the helping hand to the poor, the sick, the disabled, the orphan, the widow, irrespective of color, caste and creed.
"They must promote by every means in their power the material as well as spiritual enlightenment of youth, the means for the education of children; institute, whenever possible, Bahá'í educational institutions; organize and supervise their work, and provide the best means for their progress and development.
CtThey must bend every effort to promote the interests of the Mashriqu'l-Adhkar (that is, House of Worship)' and hasten the day when the work of this glorious Edifice 2 will have been consummated.
ttThey must encourage and stimulate by every means at their command, through subscriptions, reports and articles, the development of the various Bahá'í magazines.
"They must undertake the arrangement of the regular meetings of the friends, the feasts and anniversaries, as well as the special gatherings designed to serve and promote the social, intellectual and spiritual interests of their fellowmen.
"They must supervise in these days when the cause is still in its infancy all Bahá'í publications and translations, and provide in general for a dignified and accurate presentation of all Bahá'í literature and its distribution to the general public.
ccThese rank among the most outstanding obligations of the members of every
Spiritual Assembly. Inwhatever locality the Cause has sufficiently expanded, and in order ~to insure efficiency and avoid confusion, each of these manifold functions will have to be referred to a special Committee, responsible to that Assembly, elected by it from among the friends in that locality, and upon whose work the Assembly will have to exercise constant and general supervision.
CtIn every locality, be it city or hamlet, where the number of adult declared believers exceed nine, a local Spiritual Assembly must be forthwith established.
CCAS the progress and extension of spiritual activities is dependent and conditioned upon material means, it is of absolute necessity that immediately after the establishment of local as well as national Spiritual
Assemblies, a Bahá'í Fundbe established, to be placed under the exclusive control of the Spiritual Assembly.
All donations and contributions should be offered to the Treasurer of the Assembly, for the express purpose of promoting the interests of the Cause throughout that locality or country.
It is the sacred obligation of every conscientious and faithful servant of Bahá'u'lláh, who desires to see His Cause advance, to contribute freely and generously for the increase of that Fund.
The members of the Spiritual Assembly will at their own discretion expand it to promote the teaching campaign, to help the needy, to establish educational Bahá'í institutions, to extend in every way their sphere of service.
"Nothing whatever should be given to the public by any individual among the friends, uniess fully considered and approved by the Spiritual Assembly in his locality; and, if this (as is undoubtedly the case) is a matter that pertains to the general interests of the Cause in that land, then it is incumbent upon the Spiritual Assembly to submit it to the consideration and approval of the National Body representing all the various local Assemblies. Not only with regard to publication, but all matters without any exception whatsoever, regarding the interests of the Cause in that locality, individually or collectively, should be referred exclusively to the Spiritual Assembly in that locality, which shall decide upon it, unless it be a matter of national interest, in which case it shall be referred to the National
(Baha'i) Body. Withthis National Body also will rest the decision whether a given question is of local or national interest. (By national affairs is not meant matters that are political in their character, for the friends of God the world over are strictly forbidden to meddle with political affairs in any way whatever, but rather things that affect the spiritual activities of the body of the friends in that land.)
CCFUI1 harmony, however, as well as cooperation among the various local Assemblies and the members themselves, and particularly between each Assembly and the Na1 1 Referring particularly to Spiritual Assemblies in America.
2 On the shore of LakeTHE WORLD ORDER OF BAHÁ'U'LLÁH 229
tional Body is of the utmost importance, for upon it depends the unity of the Cause of God, the solidarity of the friends, the full, speedy and efficient working of the spiritual activities of His loved ones.
"The various Assemblies, local and national, constitute today the bedrock upon the strength of which the
Universal House (of Justice)is in future to be firmly established and raised.
Not until these function vigorously and harmoniously can the hope for the termination of this period of transition be realized. Bear in mind that the keynote of the Cause of God is not dictatorial authority, but humble fellowship; not arbitrary power, but the spirit of frank and loving consultation. Nothing short of the spirit of a true Bahá'í can hope to reconcile the principles of mercy and justice, of freedom and submission, of the sanctity of the right of the individual and of self-surrender, of vigilance, discretion and prudence on the one hand, and fellowship, candor, and courage on the other."
Experience in the life of a Bahá'í community and participation in the details of its several activities impresses one with the fact that Bahá'í unity has in it new elements which work powerfully to expand one's area of sympathy, deepen one's insight, develop one's character and bring order and stability into all of one's affairs.
There can be no higher privilege than the experience of attempting to serve faithfully upon a Spiritual Assembly, conscious as its members are of the unique standard upheld by 'Abdu'l-Bahá and bringing as it does the opportunity of dealing with a large range and diversity of human problems from an impersonal point of view. It is inevitable that the nine elected members shall exemplify diverse interests and types of character, with the result that unity of heart and conscience with the other eight members is a direct training to enter into spiritual unity with the larger body of mankind. No such schools of discipline and inspiration exist on earth today, for one must bear in mind that a Bahá'í community can never be an exclusive group nor a closed circle of interests, but, on the contrary, its fundamental purpose is to unify and cooperate with every possible element in the surrounding population.
The local Spiritual Assemblyafter elec-don organizes by electing from its own number a chairman, corresponding secretary, recording secretary and treasurer. It should appoint from its own members or from the local Bahá'í community working committees responsible for the various permanent activities of the Cause.
Since a Spiritual Assemblyis established upon a new and higher ideal, the character, knowledge and purity of its members is essential to success.
Wherever personal ambition, narrowness or impurity enters a Spiritual Assembly, the results are invariably to check the growth of the Cause and, if these conditions are prolonged, to destroy the foundation already laid. The careful student of the teachings will accept this result as one more vindication of the all-surrounding spirit protecting this Faith.
The elimination of an unworthy group from the Bahá'í Cause would be a bitter disappointment but not an evidence that the Cause had failed. On the contrary, the Cause could only be declared a failure if personal ambition, pride, narrowness and impurity should so prevail as to build a worldwide organization able to pervert the original purpose.
The local Spiritual Assembliesof a country are linked together and coordinated through another elected body of nine members, the
National Spiritual Assembly.This body comes into being by means of an annual election held by elected delegates representing the local
Bahá'í communities. Thedde-gates are elected by all the adult declared believers of a community in which a Spiritual Assembly exists. The National Convention in which the deliegates are gathered together is composed of an elective body based upon the principle of proportional representation. The total number of delegates is fixed by Shoghi Effendi for each country, and this number is fulfilled by assigning to each local community the number of delegates called for by its relative numerical strength. These National Conventions are preferably held during the period of RidvTh, the twelve days beginning April 21, which commemorate the Declaration made by Bahá'u'lláh in the Garden of Ris1v~n near Baghd~id. The recognition of delegates is vested in the outgoing National
Spiritual Assembly.Mural paintings on the walls of the Mansion at Baha i where Bahá'u'lláh spent the last years of His life.
230Mural paintings on the walls of the Mansion at Baha where Bahá'u'lláh spent the last years of His life.
231is an occasion for deepening one's understanding of Bahá'í activities and of sharing reports of national and local activities for the period of the elapsed year. It has been the custom to hold a public Baha Congress in connection with the Convention.
The function of a Bahá'í delegate is limited to the duration of the National Convention and participation in the election of the new National Spiritual Assembly. While gathered together, the delegates are a consultative and advisory body whose recommendations are to be carefully considered by the members of the elected National Spiritual
Assembly.Delegates unable to attend the Convention in person are permitted to vote for the new National Spiritual Assembly by mail.
The relation of the National Spiritual Assembly to the local Spiritual Assemblies and to the body of the believers in the country is thus defined in the letters of the Guardian of the
Cause:ttRegarding the establishment of National Assemblies, it is of vital importance that in every country, where the conditions are f a-vorable and the number of the friends has grown and reached a considerable size � that a
National Spiritual Assemblybe immediately established, representative of the friends throughout that country.
"Its immediate purpose is to stimulate, unify and coordinate, by frequent personal consultations, the manifold activities of the friends as well as the local Assemblies; and by keeping in close and constant touch with the Holy Land, initiate measures, and direct in general the affairs of the Cause in that country.
(cIt serves also another purpose, no less essential than the first, as in the course of time it shall evolve into the
National House of Justiceas the tSecondary House of Justice') which according to the explicit text of the Testament will have, in conjunction with the other National Assemblies throughout the Bahá'í World, to elect directly the members of the International or Universal House of
Justice, that SupremeCouncil that will guide, organize and unify the affairs of the Movement throughout the world.
"This National SpiritualAssembly which, pending the establishment of the Universal House of Justice, will have to be reelected once a year, obviously assumes grave responsibilities for it has to exercise full authority over all the local Assemblies in its province, and will have to direct the activities of the friends, guard vigilantly the Cause of God, and control and supervise the affairs of the Movement in general.
"Vital issues, affecting the interests of the Cause in that country, such as the matter of translation and publication, the Mashriqu'l-Adhkar, the teaching work, and other similar matters that stand distinct from strictly local affairs, must be under the full jurisdiction of the National Assembly.
ttIt will have to refer each of these questions, even as the local Assemblies, to a special committee, to be elected by the members of the National Spiritual Assembly from among all the friends in that country, which will bear to it the same relations as the local committees bear to their respective local Assemblies.
ttWfith it, too, rests the decision whether a certain point at issue is strictly local in its nature, and should be reserved for the consideration and decision of the local Assembly, or whether it should fall under its own province and be a matter which ought to receive its special attention.
"It is the bounden duty, in the interest of the Cause we all love and serve, of the members of the incoming National Assembly, once elected by the delegates at Convention time, to seek and have the utmost regard, individually as well as collectively, for the advice, the considered opinion and the true sentiments of the assembled delegates.
Banishing every vestige of secrecy, of undue reticence, of dictatorial aloofness from their mid~t, they should radiantly and abundantly unfold to the eyes of the delegates by whom they were elected, their plans, their hopes and their cares. They should familiarize the delegates with the various matters that will have to be considered in the current year, and calmly and conscientiously study and weigh the opinions and judgments of the delegates.
The newly elected National Assembly, during the few days when the Convention is in session, and after the dispersion of the delegates, should seek ways and means
Page 233THE WORLD ORDER OF BAHÁ'U'LLÁH 233
to cultivate understanding, facilitate and maintain the exchange of views, deepen confidence, and vindicate by every tangible evidence their one desire to serve and advance the common weal.
CCThe National SpiritualAssembly, however, in view of the unavoidable limitations imposed upon the convening of frequent and longstanding sessions of the Convention, will have to retain in its !'inds the final decision on all matters that att~.
the interests of the Cause � such as the right to decide whether any local Assembly is functioning in accordance with the principles laid down for the conduct and the advancement of the Cause.
ttThe seating of delegates to the Convention (that is, the right to decide upon the validity of the credentials of the delegates at a given Convention), is vested in the outgoing National Assembly, and the right to decide who has the voting privilege is also ultimately placed in the hands of the National Spiritual Assembly, either when a local Spiritual Assembly is for the first time being formed in a given locality, or when differences arise between a new applicant and an already established local Assembly.
ccwere the National Spiritual Assembly to decide, after mature deliberation, to omit the holding of the Bahá'í Convention and Congress in a given year, then they could, only in such a case, devise ways and means to insure that the annual election of the National Spiritual Assembly should be held by mail, provided it can be conducted with sufficient thoroughness, efficiency and dispatch. It would also appear to me unobjectionable to enable and even to require in the last resort such delegates as cannot possibly undertake the journey to the seat of the Bahá'í Convention to send their votes, for the election of the
National Spiritual AssemblyConcerning the matter of drawing up the voting list to be used at the annual local Bahá'í elections, the responsibility for this is placed upon each local Spiritual Assembly, and as a guidance in the matter the Guardian has written the following: tCTO state very briefly and as adequately as present circumstances permit, the principal factors that must be taken into consideration before deciding whether a person may be regarded a true believer or not: Full recognition of the station of the Forerunner, the Author and the True Exemplar of the Bahá'í Cause, as set forth in 'Abdu'l-Bahá'í Will and Testament; unreserved acceptance of and submission to whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of our
Beloved's sacred Will;and ciose association with the spirit as well as the form of the presentday Baha administration � these I conceive to be the fundamental and primary considerations that must be fairly, discreetly and thoughtfully ascertained before reaching such a vital decision."
'Abdu'l-Bahá'í instructions provide for the further development of Baha organization through an
International SpiritualThis international body has not yet come into existence, but its special character has been clearly defined: (CAnd now, concerning the Assembly (Baytu'1-'Ad'1: that is, House of Justice) which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers.
Its members must be manifestations of the fear of God, and daysprings of knowledge and understanding, must be steadfast in God's Faith, and the well-wish-ers of all mankind. By this Assembly is meant the Universal Assembly: that is, in each country a secondary Assembly must be instituted, and these secondary Assemblies must elect the members of the Universal one.
ttUnto this body all things must be referred. It enacteth all ordinances and regulations that arc not to be found in the explicit Holy Text.
By this body all the difficult problems are to be resolved, and the Guardian of the Cause is its sacred head and the distinguished member, for life, of that body. Should he not attend ih person its deliberations, he must appoint one to represent him.
This assembly enacteth the laws and the executive enforceth them. The legislative body must reinforce the executive, the executive must aid and assist the legislative body, so that, through the close union and harmony of these two forces, the foundation of fairness and justice may become
Page 234firm and strong, that all the regions of the world may become even as Paradise itself.
"Unto the Most Holy Bookeveryone must turn, and all that is not expressly recorded therein must be referred to the Universal Assembly.
That which this body, either unanimously or by a majority, doth carry, that is verily the truth and the purpose of God Himself.
Whoso doth deviate therefrom is verily of them that iove discord, hath shown forth malice and turned away from the Lord of the
Covenant."Even at the present time, the Bahá'ís in all parts of the world maintain Th intimate and cordial association by means of regular correspondence and individual visits.
This contact of members of different races, nationalities and religious traditions is concrete proof that the burden of prejudice and the historical factors of division can be entirely overcome through the spirit of oneness estab-fished by
Bahá'u'lláh.The general student of religion will not fail to note four essential characteristics of Bahá'í administration. The first is its completely successful reconciliation of the usually opposed claims of democratic freedom and unanswerable authority.
The second is the entire absence from the Bahá'í Cause of anything approaching the institution of a salaried professional clergy. The Bahá'í conception of religion is one which combines mysticism, which is a sacred personal experience, with practical morality, which is a useful contact between the individual and his fellow man. In the nature of things, some souL are more advanced than others, and the function of spiritual teaching is given special importance in the writings of Bahá'u'lláh and
'Abdu'l-Bahá. The Bahá'íteacher, however, has no authority over the individual conscience.
The individual conscience must be subordinated to the decisions of a duly elected Spiritual Assembly, but this relationship is entirely different in character and results from the relationship of an individual with minister or priest.
The third characteristic is the absence of internal factionalism, that bane of all organized effort, and the sure sign of the presence of spiritual disease. The predominant spirit of unity which distinguishes the Bahá'í Cause in its relation to the world, making its followers strive for reconciliation rather than partisan victory, creates an internal condition, unlike that which exists in movements which accept partisan victory, in one or another form, as their very reason for being.
Such movements can but disintegrate from within; the Bahá'í Order can but grow.
Significant also is the fourth characteristic, namely, that the Bahá'í Cause has within it an inherent necessity operating slowly but surely to bring its administration into the hands of those truly fitted for the nature of the work.
The lesser vision gives way invariably for the larger vision, itself replaced by the still larger vision in due time. The result is an inevitable improvement in the qualities placed at the service of the Cause, until the highest attributes of humanity will be enrolled.
In the Bahá'í Cause we are actually witnessing the fulfillment of that strange and cryptic saying, "The meek shall inherit the earth."
That the administrative machinery is not an end in itself but merely the means to spread everywhere the light of faith and brotherhood, is frequently expressed by the Guardian in his general letters, and this brief survey may well close with one of those passages: rW0~ by the force of numbers, not by the mere exposition of a set of new and noble principles, not by an organized campaign of teaching � no matter how worldwide and elaborate in its character � not even by the staunchness of our faith or the exaltation of our enthusiasm, can we ultimately hope to vindicate in the eyes of a critical and skeptical age the supreme claim of the Abhd Revelation.
One thing and only one thing will unfailingly and alone secure the undoubted triumph of this sacred Cause, namely, the extent to which our own inner life and private character mirror forth in their manifold aspects the splendor of those eternal principles proclaimed by Bahá'u'lláh."
Page 235THE WORLD ORDER OF BAHÁ'U'LLÁH 235
A PROCEDURE FOR THE CONDUCT OF THE LOCALAdopted by the National Spiritual Assembly of the Bahá'ís of the
United States and Canada"A perusal of some of the words of Bahá'u'lláh and 'Abdu'l-Bahá on the duties and functions of the Spiritual Assemblies in every land (later to be designated as the local Houses of Justice), emphatically reveals the sacredness of their nature, the wide scope of their activity, and the grave responsibility which rests upon them." � SHOGHI EFFENDI, March 5, 1922.
CCThe Lord bath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Baha.
It behooveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hail the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, 0 ye that perceive. ". � BAHÁ'U'LLÁH.
cdt is incumbent upon every one not to take any step without consulting the Spiritual Assembly, and they must assuredly obey with heart and soui its bidding and be submissive unto it, that things may be properly ordered and well arranged. Otherwise every person will act independently and after his own judgment, will follow his own desire, and do harm to the Cause.
C~The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His Divine Fragrance, humility and lowliness amongst His loved ones, patience and longsuffering in difficulties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Bah& shall be vouchsafed to them. In this day, Assemblies of consultation are of the greatest importance and a vital necessity.
Obedience unto them is essential and obligatory.The members thereof must take counsel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should any one oppose, he must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If, after discussion, a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise a majority of voices must prevail.
"The first condition is absolute iove and harmony amongst the members of the Assembly. They must be wholly free from estrangement and must manifest in themselves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden.
Should harmony of thought and absolute unity be nonexistent, that gathering shall be dispersed and that Assembly be brought to naught. The second condition: � They must when coming together turn their faces to the Kingdom on High and ask aid from the Realm of Glory. They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express their views. They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one's views will lead ultimately to discord and wrangling and the truth will remain hidden.
The honored members must with all freedom express their own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth, and should differences of opinion arise a majority of
Page 236voices must prevail, and all must obey and submit to the majority. It is again not permitted that any one of the honored members object to or censure, whether in or out of the meeting, any decision arrived at previously, though that decision be not right, for such criticism would prevent any decision from being enforced. In short, whatsoever thing is arranged in harmony and with love and purity of motive, its result is light, and should the least trace of estrangement prevail the result shall be darkness upon darkness. If this be so regarded, that Assembly shall be of God, but otherwise it shall lead to coolness and alienation that proceed from the Evil One. Discussions must all be confined to spiritual matters that pertain to the training of souis, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfill these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, and that Assembly shall become the center of the Divine blessings, the hosts of Divine confirmation shall come to their aid and they shall day by day receive a new effusion of Spirit." � 'ABDU'L-BAHÁ.
ttThe importance, nay the absolute necessity, of these local Assemblies is manifest when we realize that in the days to come they will evolve into the local House of Justice, and at present provide the firm foundation on which the structure of the Master's Will is to be reared in future.
CCIn order to avoid division and disruption, that the Cause may not fall a prey to conflicting interpretations, and lose thereby its purity and pristine vigor, that its affairs may be conducted with efficiency and promptness, it is necessary that every one (that is, every member of the Bahá'í community) should conscientiously take an active part in the election of these Assemblies, abide by their decision, enforce their decree, and cooperate with them wholeheartedly in their task of stimulating the growth of the Movement throughout all regions. The members of these Assemblies, on their part, must disregard utterly their own likes and dislikes, their personal interests and inclinations, and concentrate their minds upon those measures that will conduce to the welfare and happiness of the Bahá'í community and promote the common weal." � SHOGHI EFFENDI, March 12, 1923.
"Let us recall His explicit and often-repeated assurance that every Assembly elected in that rarefied atmosphere of selflessness and detachment is, in truth, appointed of God, that its verdict is truly inspired, that one and all should submit to its decision unreservedly and with cheerfulness.~~
� SHOGHI EFFENDI, FebruaryThe various functions of the local Spiritual Assembly, and its nature as a constitutional body, are duly set forth in Article VII of the ByLaws of the National Spiritual Assembly, and are more definitely defined in the ByLaws of a local Spiritual Assembly approved by the National Spiritual Assembly and recommended by the Guardian. Each local Spiritual Assembly, and all members of the local Ba1A'i community, shall be guided and controlled by the provisions of those ByLaws.
II. MEETINGS OF THE LOCALIn addition to its observance of the general functions vested in the institution of a Spiritual Assembly, each Spiritual Assembly has need of a procedure for the conduct of its meetings.
The following items represent the outline of the parliamentary rules of procedure which the National Spiritual Assembly has adopted and recommends to each and every local Spiritual Assembly throughout the
United States and Canada.A meeting of the Spiritual Assembly is valid only when it has been duly called, that is, when each and every member has been informed of the time and place. The general practice is for the Assembly to decide
Page 237upon some regular time and place for its meetings throughout the Bahá'í year, and this decision when recorded in the Minutes is sufficient notice to the members.
When the regular schedule cannot be followed, or the need arises for a special meeting, the secretary, on request by the chairman or any three members of the Spiritual Assembly, should send due notice to all the members.
Order of BusinessRoll call by the Secretary (or Recording Secretary).
Prayer.Reading and approval of Minutes of previous meetings.
Report of Secretary (or Corresponding Secretary), including presentation of letters received by the Assembly since its last meeting, and of any and all recommendations duly adopted by the community at the last Nineteen
Day Feast.New business, including conferences with members of the community and with applicants for enrollment as members of the community.
Closing Prayer.A Spiritual Assembly, in maintaining its threefold function of a body given (within the limits of its jurisdiction) an executive, a legislative and a judicial capacity, is charged with responsibility for initiating action and making decisions.
Its meetings, therefore, revolve around various definite matters which require deliberation and co'-lective decision, and it is incumbent upon the members, one and all, to address themselves to the subject under discussion and not engage in general speeches of an irrelevant character.
Every subject or problem before an Assembly is most efficiently handled when the following process is observed: first, ascertainment and agreement upon the facts; second, agreement upon the spiritual or administrative Teachings which the question involves; third, full and frank discussion of the matter, leading up to the offering of a resolution; and fourth, voting upon the resolution.
A resolution, or motion, is not subject to discussion or vote until duly made and seconded. It is preferable to have each resolution clear and complete in itself, but when an amendment is duly made and seconded, the chairman shall call for a vote on the amendment first and then on the original motion. An amendment must be relevant to, and not contravene, the subject matter of the motion.
The chairman, or other presiding officer, has the same power and responsibility for discussion and voting upon motions as other members of the Assembly.
Discussion of any matter before the Assembly may be terminated by a motion duly made, seconded and voted calling upon the chairman to put the matter to a vote or to proceed to the next matter on the agenda. The purpose of this procedure is to prevent any member or members from prolonging the discussion beyond the point at which full opportunity has been given all members to express their views.
When the Assembly has taken action upon any matter, the action is binding upon all members, whether present or absent from the meeting at which the action was taken. Individual views and opinions must be subordinated to the will of the Assembly when a decision has been made. A Spiritual Assembly is an administrative unit, as it is a spiritual unit, and therefore no distinction between "majority" and "minority" groups or factions can be recognized.
Each mem-her must give undivided loyalty to the institution to which he or she has been elected.
Any action taken by the Assembly can be reconsidered at a later meeting, on motion duly made, seconded and carded. This reconsideration, according to the result of the consultation, may lead to a revision or the annulment of the prior action. If a majority is unwilling to reconsider the prior action, further discussion of the matter by any member is improper.
The Assembly has a responsibility in filling a vacancy caused by the inability of any member to attend the meetings. tcIt is only
Page 238too obvious that unless a member can attend regularly the meetings of his local Assembly, it would be impossible for him to discharge the duties incumbent upon him, and to fulfill his responsibilities as a representative of the community. Membership in a local Spiritual Assembly carries with it, indeed, the obligation and capacity to remain in close touch with local Baha activities, and ability to attend regularly the sessions of the Assembly." � SnoGrn EFEENDI, January 27, 1935.
The Spiritual Assembly, as a permanent body, is responsible for maintaining all its records, including Minutes of meetings, correspondence and financial records, throughout its existence as a Baha institution. Each officer, therefore, on completing his or her term of office, shall turn over to the Assembly all records pertaining to the business of the
Assembly.A. The institution of the Nineteen Day Feast provides the recognized and regular occasion for general consultation on the part of the community, and for consultation between the Spiritual Assembly and the members of the community. The conduct of the period of consultation at Nineteen Day Feasts is a vital function of each Spiritual Assembly.
From Words of 'Abdu'l-Bahá,was inaugurated by the B~b and ratified by Bahá'u'lláh, in His Holy Book, the ~Aqdas,' so that people may gather together and outwardly show fellowship and 'ove, that the Divine mysteries may be disclosed.
The object is concord, that through this fellowship hearts may become perfectly united, and reciprocity and mutual helpfulness be established. Because the members of the world of humanity are unable to exist without being banded together, cooperation and helpfulness is the basis of human society.
Without the realization of these two great principles no great movement is pressed forward." London, England, December 29,
1912. (Quoted in BAHÁ'Íhas been described by the Guardian as the foundation of the World Order of Bahá'u'lláh.
It is to be conducted according to the following program: the first part, entirely spiritual in character, is devoted to readings from Bahá'í Sacred Writings; the second part consists of general consultation on the affairs of the Cause.
The third part is the material feast and social meeting of all the believers, and should maintain the spiritual nature of the Feast.
Bahá'ís should regard this Feast as the very heart of their spiritual activity, their participation in the mystery of the Holy Utterance, their steadfast unity one with another in a universality raised high above the limitations of race, class, nationality, sect, and personality, and their privilege of contributing to the power of the Cause in the realm of collective action.
Calendar of the Nineteencalendar for some adequate rea � son cannot be observed, the Assembly may arrange to hold a Feast at the nearest possible date.
Only members of the Bahá'í community, and visiting Bahá'ís from other communities, may attend these meetings, but young people of less than twenty-one years of age, who have studied the Teachings and declared their intention of joining the community on reaching the age of twenty-one, may also attend.
Regular attendance at the Nineteen Day Feast is incumbent upon every Baha'i, illness or absence from the city being the only justification for absence. Believers are expected to arrange their personal affairs so as to enable them to observe the Bahá'í calendar.
Page 239THE WORLD ORDER OF BAHÁ'U'LLÁH 239
Order of Business for theThe chairman or other appointed representative of the Spiritual Assembly presides during the period of consultation.
The Spiritual Assemblyreports to the community whatever communications have been received from the Guardian and the National Spiritual Assembly, and provides opportunity for general discussion.
The Assembly likewise reports its own activities and plans, including committee appointments that may have been made since the last Feast, the financial report, arrange-meats made for public meetings, and in general share with the community all matters that concern the Faith. These reports are to be followed by general consultation.
A matter of vital importance at this meeting is consideration of national and international Bahá'í affairs, to strengthen the capacity of the community to cooperate in promotion of the larger Bahá'í interests and to deepen the understanding of all believers concerning the relation of the local community to the Bahá'í
World Community.Individual Bahá'ís are to find in the Nineteen Day Feast the channel through which to make suggestions and recommendations to the National Spiritual Assembly. These recommendations are offered first to the local community, and when adopted by the community come before the local Assembly, which then may in its discretion forward the recommendation to the
National Spiritual AssemblyProvision is to be made for reports from committees, with discussion of each report. Finally, the meeting is to be open for suggestions and recommendations from individual believers on any matter affecting the Cause.
The local Bahá'í community may adopt by majority vote any resolution which it wishes collectively to record as its advice and recommendation to the
Spiritual Assembly.Upon each member of the community lies the obligation to make his or her utmost contribution to the consultation, the ideal being a gathering of Bahá'ís inspired with one spirit and concentrating upon the one aim to further the interests of the
Faith.The Secretary of the Assembly records each resolution adopted by the community, as well as the various suggestions advanced during the meeting, in order to report these to the Spiritual Assembly for its consideration.
Whatever action the Assembly takes is to be reported at a later Nineteen Day Feast.
Matters of a personal nature should be brought before the Spiritual Assembly and not to the community at the Nineteen
Day Feast. Concerningthe attitude with which believers should come to these Feasts, the Master has said, CCYOU must free yourselves from everything that is in your hearts, before you enter." (Bahá'í News Letter of the N. S. A. of Germany and Austria, December, 1934.)
B. The Annual Meeting on April 21, called for the election of the Spiritual Assembly, provides the occasion for the presentation of annual reports by the Assembly and by all its
Committees.The chairman of the outgoing Assembly presides at this meeting.
The order of Business includes: Reading of the call of the meeting, reading of appropriate Bahá'í passages bearing upon the subject of the election, appointment of tellers, distribution of ballots, prayers for the spiritual guidance of the voters, the election, presentation of annual reports, tellers' report of the election, approval of the tellers' report.
C. The Annual Meeting for the election of Convention delegate (or delegates) is likewise presided over by the Assembly chairman, and except for the annual reports the Order of Business is similar to that observed at the meeting held each April 21. It is preferable for the Spiritual Assembly to arrange a special meeting for the election of delegates, and not to hold this election during the consultation period of a Nineteen
Day Feast.D. In addition to these occasions for general consultation, the Spiritual Assembly is to give consultation to individual believers whenever requested.
During such consultation with individual believers, the Assembly should observe the
Page 240following principles: the impartiality of each of its members with respect to all matters under discussion; the freedom of the individual Bahá'í to express his views, feelings and recommendations on any matter affecting the interests of the Cause, the confidential character of this consultation, and the principle that the Spiritual Assembly does not adopt any resolution or make any final decision, until the party or parties have withdrawn from the meeting.
Appeals from decisions of a local Spiritual Assembly are provided for in the ByLaws and the procedure fully described in a statement published in BAHÁ'Í NEWS, February, 1933.
When confronted with evidences of unhappiness, whether directed against the Assembly or against members of the community, the Spiritual Assembly should realize that its relationship to the believers is not merely that of a formal constitutional body but also that of a spiritual institution called upon to manifest the attributes of courtesy, patience and loving insight. Many conditions are not to be remedied by the exercise of power and authority but rather by a sympathetic understanding of the sources of the difficulty in the hearts of the friends. As 'Abdu'l-Bahá has explained, some of the people are children and must be trained, some are ignorant and must be educated, some are sick and must be healed.
Where, however, the problem is not of this order but represents flagrant disobedience and disloy alty to the Cause itself, in that case the Assembly should consult with the
National Spiritual AssemblyMembers of the Bahá'í community, for their part, should do their utmost by prayer and meditation to remain always in a positive and joyous spiritual condition, bearing in mind the Tablets which call upon Bahá'ís to serve the world of humanity and not waste their precious energies in negative complaints.
IV. BAHÁ'Í ANNIVERSARIES,The Spiritual Assembly, among its various duties and responsibilities, will provide for the general observance by the local community of the following
Holy Days:Period of the Fast, nineteen days beginning March 2.
Feast of NAWRUZ (Bahá'í(Approved by the Guardian) Despite the repeated explanations given by the Guardian on this subject, there seems to exist each year, prior to and also during the Convention period, some misunderstanding as to the nature of the Annual
Meeting.In order to establish a definite standard of Convention procedure, the following statement has been approved and adopted, and in accordance with the vote taken by the National Assembly, a copy of the statement is placed in the hands of the presiding officer of the Convention to cdntrol the Conven don procedure, after being read to the delegates by the officer of the
National Spiritual Assembly"The delegates present at this Annual Bahá'í Convention are called upon to render a unique, a vital service to the
Faith of Bahá'u'lláh.Their collective functions and 1 This reference to t~being read to the delegates" was in connection with the
1934 Convention only. Thestatement is here published for the general information of the believers.
Page 241A small copy of the original painting of 'Akka made by the father of Miss Mary Fenn of San Diego, California, U. S. A., during his sojourn in Palestine in 1875.
Page 242responsibilities are not a matter of arbitrary opinion, but have been clearly described by the Guardian of the Cause. If civil governments have found it necessary to adopt the doctrine that tignorance of the law is no excuse,' how much more essential it is for Baha'is, individually and collectively, to base their responsible actions upon thorough comprehension of the fundamental principles which underlie that Administrative Order which in its maturity is destined to become the
World Order of Bahá'u'lláh."Cdbl confusion would have been avoided at Conventions held during the past three years had the delegates, and all members of the
National Spiritual Assemblyitself, given sufficient consideration to the fact that BAHÁ'Í NEWS of February, 1930, contained an explanation of the Annual Convention which had been prepared by the National Spiritual Assembly, submitted to Shoghi Effendi, and definitely approved by him. It is because this statement of four years ago has gone unnoticed that successive Conventions, acting upon some matters as a law unto themselves, have inadvertently contravened the Guardian's clear instructions.
C tThe National SpiritualAssembly now calls attention to two specific portions of the 1930 statement approved by the Guardian which have been neglected in subsequent Conventions: first, the ruling that non-dele-gates do not possess the right to participate in Convention proceedings; and, second, that the time of the election of members of the National Spiritual Assembly shall be fixed in the Agenda at such a time as to allow the outgoing Assembly full time to report to the delegates, and to allow the incoming Assembly to have full consultation with the assembled delegates.
It is surely evident that a procedure or principle of action once authorized by the Guardian is not subject to alteration by any Bahá'í body or individual believer to whom the procedure directly applies.
"I order to remove other sources of misunderstanding, the National Spiritual Assembly now feels it advisable to point out that the Guardian's letters on the subject of the Convention, received and published in BAHÁ'Í NEWS this year,1 do not, as some believers lievers seem to feel, organically change the character and function of the Annual Meeting, but reaffirm and strengthen instructions and explanations previously given. In the light of all the Guardian's references to this subject, compiled and published by the
National Spiritual Assemblyin BAHÁ'Í Nnws of November, 1933 and February, 1934, the following brief summary has been prepared and is now issued with the sole purpose of contributing to the spiritual unity of the chosen delegates here present: � "1. The
Annual Bahá'í Conventionhas two unique functions to fulfill, discussion of current Bahá'í matters and the election of the
National Spiritual Assembly.The discussion should be free and untrammeled, the election carried on in that spirit of prayer and meditation in which alone every delegate can render obedience to the Guardian s expressed wish. After the Convention is convened by the Chairman of the National Spiritual Assembly, and after the roll call is read by the Secretary of the Assembly, the Convention proceeds to the election of its chairman and secretary by secret ballot and without advance nomination, according to the standard set for all Bahá'í elections.
tt2. Non-delegates may not participate in Convention discussion. All members of the National Spiritual Assembly may participate in the discussion, but only those members who have been elected delegates may vote on any matter brought up for vote during the proceedings.
tC3 The outgoing National Spiritual Assembly is responsible for rendering reports of its own activities and of those carried on by its committees during the past year. The annual election is to be held at a point midway during the Convention sessions, so that the incoming Assembly may consult with the delegates.
CC4� The Convention is free to discuss any Bahá'í matter, in addition to those treated in the annual reports. The Convention is responsible for making its own rules of procedure controlling discussion; for example, concerning any limitations the delegates may find it necessary to impose upon the time 1February, 1934.
Page 243The Central Hall of the Mansion at Baha, 'Akka, seen at night.
Page 244allotted to or claimed by any one delegate. The National Assembly will maintain the rights of the delegates to confer freely and fully, free from any restricted pressure, in the exercise of their function.
"S. The Convention as an organic body is limited to the actual Convention period. It has no function to discharge after the close of the sessions except that of electing a member or members to fill any vacancy that might arise in the membership of the National Spiritual Assembly during the year.
"6 The Convention while in session has no independent legislative, executive or judicial function.
Aside from its action in electing the National Spiritual Assembly, its discussions do not represent actions but recommendations which shall, according to the Guardian's instructions, be given conscientious consideration by the National
Assembly.Assembly is the supreme Bahá'í administrative body within the American Bahá'í community, and its jurisdiction continues without interruption during the Convention period as during the remainder of the year, and independently of the individuals composing its membership. Any matter requiring action of legislative, executive or judicial nature, whether arising during the Convention period or at any other time, is to be referred to the
National Spiritual Assembly.is responsible for upholding the administrative principles applying to the holding of the Annual Convention as it is for upholding all other administrative principles. If, therefore, a Convention departs from the principles laid down for Conventions by the Guardian, and exceeds the limitations of function conferred upon it, in that case, and in that case alone, the National Spiritual Assembly can and must intervene. It is the National Spiritual Assembly, and not the Convention, which is authorized to decide when and why such intervention is required.
8. The National SpiritualAssembly feels that it owes a real duty to the delegates, and to the entire body of believers, in presenting any and all facts that may be required in order to clarify matters discussed at the Convention.
There can be no true Bahá'í consultation at this important meeting if any incomplete or erroneous view should prevail.
"9. The National Assemblyin adopting and issuing this statement does so in the sincere effort to assure the constitutional freedom of the Convention to fulfill its high mission.
The path of true freedom lies in knowing and obeying the general principles given to all Bahá'ís for the proper conduct of their collective affairs. While the entire world plunges forward to destruction, it is the responsibility of the National Spiritual Assembly to uphold that Order on which peace and security solely depends."
THE NONPOLITICAL CHARACTER OF THE BAHA FAITHA Statement Prepared by the National Spiritual Assembly in Response to the Request for Clarification of the Subject Voiced by the i93j Annual Convention It is the view of the
National Spiritual Assemblythat the Guardian's references to the nonpolitical character of the Bahá'í Faith, when studied as a whole, are so clear that they can be fully grasped by all believers and rightly applied by all Local Spiritual Assemblies to any problems they may encounter. Should special circumstances arise, however, the National Assembly will make every effort to assist any Local Assembly to arrive at fuller understanding of this important subject.
The first reference to consider is taken from the letter written by Shoghi Effendi on March 21, 1932, published under the title of "The Golden Age of the Cause of Bahá'u'lláh."
~ feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instruction which, at the present stage of the evolution of our Faith, should be increasingly emphasized, irrespective of its application to the East or to the West.
And this principle is no other than that which involves the nonparticipation by the adherents of the Faith of Bahá'u'lláh,
Page 245THE WORLD ORDER OF BAHÁ'U'LLÁH 245
whether in their individual capacities or coi-lectively as local or national Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government.
"Let them refrain from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions.
In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests of that worldwide Fellowship which it is their aim to guard and foster. Let them beware lest they allow themselves to become the tools of unscrupu-bus politicians, or to be entrapped by the treacherous devices of the plotters and the perfidious among their countrymen. Let them so shape their lives and regulate their conduct that no charge of secrecy, of fraud, of bribery or of intimidation may, however ill-founded, be brought against them.
It is their duty to strive to distinguish, as clearly as they possibly can, and if needed with the aid of their elected representatives, such posts and functions as are either diplomatic or political, from those that are purely administrative in character, and which under no circumstances are affected by the changes and chances that political activities and party government, in every land, must necessarily involve. Let them affirm their unyielding determination to stand, firmly and unreservedly, for the way of Bahá'u'lláh, to avoid the entanglements and bickerings inseparable from the pursuits of the politician, and to become worthy agencies of that Divine Polity which incarnates God's immutable Purpose for all men.
(cLet them proclaim that in whatever country they reside, and however advanced their institutions, or profound their desire to enforce the laws and apply the principles enunciated by Bahá'u'lláh, they will, unhesitatingly, subordinate the operation of such laws and the application of such principles to the requirements and legal enactments of their respective governments. Theirs is not the purpose, while endeavoring to conduct and perfect the administrative affairs of their Faith, to violate, under any circumstances, the provisions of their country's constitution, much less to allow the machinery of their administration to supersede the government of their respective countries.
This instruction raised the question whether believers should vote in any public election. A Tablet revealed by 'Abdu'l-Bahá to Mr. Thornton Chase was sent to the Guardian, and the following reply was received, dated January 26, 1933: "The Guardian fully recognizes the authenticity and controlling influence of this instruction from 'Abdu'l-Bahá upon the question.
He, however, feels under the responsibility of stating that the attitude taken by the Master (that is, that American citizens are in duty bound to vote in public elections) implies certain reservations.
He, therefore, lays it upon the individual conscience to see that in following the Master's instructions no Bahá'í vote for an officer nor Bahá'í participation in the affairs of the Republic shall involve acceptance by that individual of a program or policy that contravenes any vital principle, spiritual or social, of the Faith."
The Guardian added to this letter the following postscript: ~ti feel it incumbent upon me to clarify the above statement, written in my behalf, by stating that no vote cast, or office undertaken, by a Bahá'í should necessarily constitute acceptance, by the voter or office holder, of the entire program of any political party. No Bahá'í can be regarded as either a Republican or Democrat, as such. He is, above all else, the supporter of the principles enunciated by Bahá'u'lláh, with which, I am firmly convinced, the program of no political party is completely harmonious.~~ In a letter dated March 16, 1933, the Guardian sent these further details: ttAS regards the nonpolitical character of the Bahá'í
Faith, Shoghi Effendifeels that there is no contradiction whatsoever between the Tablet (to Thornton Chase, referred to above) and the reservations to which he has referred.
The Master surely never desired the friends to use their influence towards the realization and promotion of policies contrary to any of the principles of the Faith. The friends may vote, if they
Page 246can do it, without identifying themselves with one party or another. To enter the arena of party politics is surely detrimental to the best interests of the Faith and will harm the Cause. It remains for the individuals to so use their right to vote as to keep aloof from party politics, and always bear in mind that they are voting on the merits of the individual, rather than because he belongs to one party or another. The matter must be made perfectly clear to the individuals, who will be left free to exercise their discretion and judgment. But if a certain person does enter into party politics and.
labors for the ascendancy of one party over another, and continues to do it against the expressed appeals, and warnings of the AsserniMy, then the Assembly has the right to refuse him the right to vote in Bahá'í elections.~~
CONCERNING MEMBERSHIP IN NON-BAHA'if RELIGIOUSThe instruction written by Shoghi Effendi concerning membership in non-Bahá'í religious organizations, published in the July, 1935, number of BAHÁ'Í NEWS, has brought forth some interesting and important communications from local Spiritual Assemblies and also from individual believers, to all of which the National Spiritual Assembly has given careful and sympathetic attention.
The National Assembly itself, on receiving that instruction, made it the subject of extensive consultation, feeling exceedingly responsible for its own understanding of the Guardian's words and anxious to contribute to the understanding of the friends.
In October, 1935, the Assembly sent in reply to some of these communications a general letter embodying its thoughts on the subject, and a copy of that letter was f or-warded to Shoghi Effendi for his approval and comment.
His references to its con � tents, made in letters addressed to the National Spiritual Assembly on
November 29 and Decemberapproval has been received, the National Assembly feels it desirable to publish, for the information of all the American believers, the substance of the October letter.
'While so fundamental an instruction is bound to raise different questions corresponding to the different conditions existing throughout the Bahá'í community, the most important consideration is our collective need to grasp the essential principle underlying the new instruction, and our capacity to perceive that the position which the Guardian wishes us to take in regard to church membership is a necessary and inevitable result of the steady development of the World Order of Bahá'u'lláh's.
This essential principle is made clear when we turn to Shoghi Effendi's further reference to the subject as published in BAHÁ'Í Nnws for October, 193 5 � words written by the Guardian's own hand.
In the light of these words, it seems fully evident that the way to approach this instruction is in realizing the Faith of Bahá'u'lláh as an ever-growing organism destined to become something new and greater than any of the revealed religions of the past. Whereas former Faiths inspired hearts and illumined souL, they eventuated in formal religions with an ecclesiastical organization, creeds, rituals and churches, while the Faith of Bahá'u'lláh, likewise renewing man's spiritual life, will gradually produce the institutions of an ordered society, fulfilling not merely the function of the churches of the past but also the function of the civil state.
By this manifestation of the Divine Will in a higher degree than in former ages, humanity will emerge from that immature civilization in which church and state are separate and competitive institutions, and partake of a true civilization in which spiritual and social principles are at last reconciled as two aspects of one and the same Truth.
No Bahá'í can read the successive World Order letters sent us by Shoghi Effendi without perceiving that the Guardian, for many years, has been preparing us to understand and appreciate this fundamental purpose
Page 247THE WORLD ORDER OF BAHÁ'U'LLÁH 247
and mission of the Revelation of Bahá'u'lláh. Even when the Master ascended, we were for the most part still considering the Bahá'í raith as though it were only the t~rcturn of Christ" and failing to perceive the entirely new and larger elements latent in the
Teachings of Bahá'u'lláh.Thus, in the very first of the World Order letters, written February 27th, 1929, Shoghi Effendi said: "Who, I may ask, when viewing the international character of the Cause, its far-flung ramifications, the increasing complexity of its affairs, the diversity of its adherents, and the state of confusion that assails on every side the infant Faith of God, can for a moment question the necessity of some sort of administrative machinery that will insure, amid the storm and stress of a struggling civilization, the unity of the Faith, the preservation of its identity, and the protection of its interests?"
Although for five years the Guardian had been setting forth the principles of Bahá'í Administration in frequent letters, in 1927 he apparently felt it necessary to overcome some doubts here and there as to the validity of the institutions the Master bequeathed to the Bahá'ís in His Will and Testament. The series of 'World Order letters, however, goes far beyond the point of defending and explaining their validity as an essential element in the Faith of Bahá'u'lláh � the Guardian vastly extended the horizon of our understanding by making it clear that the Administrative Order, in its full development, is to be the social structure of the future civilization.
Thus, in that same letter quoted above, he wrote: "Not only will the presentday Spiritual Assemblies be styled differently in future, but will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Bahá'u'lláh, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power.
And as the Bahá'í Faith permeates the masses of the peoples of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the
Universal Houseof Justice attain the plenitude of its power, and exercise, as the supreme organ of the Bahá'í Commonwealth, all the rights, the duties, and responsibilities incumbent upon the world's future super-state."
This passage stands as the keystone in the noble structure which Shoghi Effendi has raised in his function as interpreter of the Teachings of Bahá'u'lláh.
The Master developed the Cause to the point where this social Teaching, always existent in the Tablets of Bahá'u'lláh, could be explained to the believers and given its due significance as the fulfillment of
Bahá'í evolution. Asthe Guardian expressed it: "That Divine Civilization, the establishment of which is the primary mission of the Bahá'í Faith." (ttWld Order of Bahá'u'lláh," pp. 34.)
For us these words mean that a Bahá'í is not merely a member of a revealed Religion, he is also a citizen in a World Order even though that Order today is still in its infancy and still obscured by the shadows thrown by the institutions, habits and attitudes derived from the past.
But since the aim and end has been made known, our devotion and loyalty must surely express itself, not in clinging to views and thoughts emanating from the past, but in pressing forward in response to the needs of the new creation.
That true devotion, which consists in conscious knowledge of the mission," and unified action to assist in bringing about its complete triumph, recognizes that a Bahá'í today must have singleness of mind as of aim, without the division arising when we stand with one foot in the Cause and one foot in the world, attempting to reconcile diverse elements which the Manifestation of God Himself has declared to be irreconcilable.
The principle underlying the Guardian's instruction about membership in nonBahá'í religious bodies has already been emphasized by Shoghi Effendi in another connection � the instruction about the nonpolitical character of the Faith which he incorporated in his letter entitled "The Golden Age of the Cause of Bahá'u'lláh."
ror example: "I feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instruction which, at the present stage
Page 248of the evolution of our Faith, should be incteasingly emphasized, irrespective of its application to the East or to the West.
And this principle is no other than that which invoives the nonparticipation by the adherents of the Faith of Bahá'u'lláh, whether in their individual capacities or collectively as local or national Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government."
Again, when the question was raised as to membership in certain non-Bahá'í organizations not directly religious or pdlitical in character, the Guardian replied: "Regarding association with the World Fellowship of Faiths and kindred Societies, Shoghi Effendi wishes to reaffirm and elucidate the general principle that Bahá'í elected representatives as well as individuals should refrain from any act or word that would imply a departure from the principles, whether spiritual, social or administrative, established by Bahá'u'lláh. Formal affiliation with and acceptance of membership in organizations whose programs or policies are not wholly reconcilable with the Teachings is of course out of the question."
(BAHA NEWS, August, 1933.)Thus, not once but repeatedly the Guardian has upheld the vital principle underlying every type of relationship between Bahá'ís and other organizations, namely, that the Cause of Bahá'u'lláh is an ever-growing organism, and as we begin to realize its universality our responsibility is definitely established to cherish and defend that universality from all compromise, all admixture with worldly elements, whether emanating from our own habits rooted in the past or from the deliberate attacks imposed by enemies from without.
It will be noted that in the instruction published in July, 1935, BAHÁ'Í NEWS, the Guardian made it clear that the principle involved is not new and unexpected, but rather an application of an established principle to a new condition. "Concerning membership in nonBahá'í religious associations, the Guardian wishes to rt-emphasize the general principle already laid down in his communications to your Assembly and also to the individual believers that no Baha who wishes to be a wholehearted and sincere upholder of the distinguishing principles of the Cause can accept full membership in any non-Bahá'í ecclesiastical organization. For it is oniy too obvious that in most of its fundamental assumptions the Cause of Bahá'u'lláh is completely at variance with outworn creeds, ceremonies and institutions.
During the days of the Master the Cause was still in a stage that made such an open and sharp dissociation between it and other religious organizations, and particularly the Muslim Faith, not only inadvisable but practically impossible to establish.
But since His passing events throughout the Bahá'í world, and particularly in Egypt where the Muslim religious courts have formally testified to the independent character of the Faith, have developed to a point that has made such an assertion of the independence of the Cause not only highly desirable but absolutely essential."
To turn now to the Guardian's words published in October BAHÁ'Í NEWS: "The separation that has set in between the institutions of the Bahá'í Faith and the Ishmic ecclesiastical organizations that oppose it imposes upon every loyal upholder of the Cause the obligation of refraining from any word or action that might prejudice the position which our enemies have of their own accord proclaimed and established. This historic development, the beginnings of which could neither be recognized nor even anticipated in the years immediately preceding 'Abdu'l-Bahá'í passing, may be said to have signalized the Formative Period of our Faith and to have paved the way for the consolidation of its administrative order.
Though our Cause unreservedly recognizes the Divine origin of all the religions that preceded it and upholds the spiritual truths which lie at their very core and are common to them all, its institutions, whether administrative, religious or humanitarian, must, if their distinctive character is to be maintained and recognized, be increasingly divorced from the outworn creeds, the meaningless ceremoniaL and manmade institutions with which these religions are at present identified. Our ad
Page 249THE WORLD ORDER OF BAHÁ'U'LLÁH 249
versaries in the East have initiated the struggle.
Our future opponents in the West will, in their turn, arise and carry it a stage further. Ours is the duty, in anticipation of this inevitable contest, to uphold unequivocally and with undivided loyalty the integrity of our Faith and demonstrate the distinguishing features of its divinely appointed institutions."
Nothing could be clearer or more emphatic. These words, asserting again the essential universality of the Cause, likewise repeat and renew the warning that the organized religions, even in America, will become bitterly hostile to the Faith of Bahá'u'lláh, denounce and oppose it, and seek its destruction in vain effort to maintain their own ~~outworn creeds" and material power. Informed of this inevitable development, can a Bahá'í any longer desire to retain a connection which, however liberal and pleasing it now seems, is a connection with a potential foe of the
Cause of God? The Guardian'sinstruction signifies that the time has come when all American believers must become fully conscious of the implications of such connections, and carry out their ioy-alty to its logical conclusion.
Shoghi Effendi's latest words are not merely an approval of the foregoing statement, but a most helpful elucidation of some of the problems which arise when the friends turn to their local Assemblies for specific advice under various special circumstances.
"The explanatory statement in connection with membership in non-BaM'i religious organizations is admirably conceived, convincing and in full conformity with the principles underlying and implied in the unfolding world order of Bahá'u'lláh."
(No-vember 29, 1933.)"The Guardian has carefully read the copy of the statement you had recently prepared concerning non-membership in non-Bahá'í religious organizations, and is pleased to realize that your comments and explanations are in full conformity with his views on the subject. He hopes that your letter will serve to clarify this issue in the minds of all the believers, and to further convince them of its vital character and importance in the present stage of the evolution of the Cause.
In this case,' as also in that of suffering believers, the Assemblies, whether local or national, should act tactfully, patiently and in a friendly and kindly spirit. Knowing how painful and dangerous it is for such believers to repudiate their former allegiances and friendships, they should try to gradually persuade them of the wisdom and necessity of such an action, and instead of thrusting upon them a new principle, to make them accept it inwardly, and out of pure conviction and desire. Too severe and immediate action in such cases is not oniy fruitless but actually harmful.
It alienates people instead of winning them to the
Cause."The other point concerns the advisability of contributing to a church. In this case also the friends must realize that contributions to a church, especially when not regular, do not necessarily entail affiliation. The believers can make such offerings, occasionally, and provided they are certain that while doing so they are not connected as members of any church. There should be no confusion between the terms affiliation and association. 'While affiliation with ecclesiastical organizations is not permissible, association with them should not only be tolerated but even encouraged. There is no better way to demonstrate the universality of the Cause than this. Bahá'u'lláh, indeed, urges His followers to consort with all religions and nations with utmost friendliness and love.
This constitutes the very spirit of His message to mankind." (December 11, 1935.)
The National SpiritualAssembly trusts that the subject will receive the attention of local Assemblies and communities, and that in the light of the foregoing explanations the friends will find unity and agreement in applying the instruction to whatever situations may arise. In teaching new believers let us lay a proper foundation so that their obedience will be voluntary and assured from the beginning of their enrollment as Baha'is.
In our attitude toward the older believers who are affected by the instruction let us act with the patience and kindliness the Guardian has urged.
1 A special case involving an aged believer, afflicted with illness, for whom severance of church relations might have been too great a shock.
Page 250One of the chief responsibilities of Bahá'ís in this transitional era is to grasp the principle upon which rests their loyalty to the Faith of Bahá'u'lláh in relation to their duty toward their civil government. This problem arises in its most difficult form in connection with our individual and collective attitude toward war.
Nothing could be more powerful than the Bahá'í teachings on the subject of Peace. Not only does Bahá'u'lláh confirm the teachings of all former Manifestations which uphold amity and fellowship between individual human beings, and the supremacy of iove as the end and aim of mutual intercourse and association, but He likewise extends the divine law of Peace to governments and rulers, declaring to them that they are called upon to establish Peace and Justice upon earth, and uproot forever the dire calamity of international war.
Despite His Revelation, a most agonizing and excruciating conflict raged in Europe for four years, and since that war many other wars and revolutions have dyed the earth, while at present the heaven of human hope is black with the approach of a final world-shaking catastrophe.
What wonder that faithful Baha'is, abhorring and detesting war as insane repudia-don of divine law, as destroyer of life and ruin of civilization, should now, in these fateful days, ponder how they may save their loved ones from the calamity of the battlefield, and how they may contribute their utmost to any and every effort aimed at the attainment of universal
Peace?Conscious of these heart-stirrings, and mindful of its responsibility toward all American believers, and particularly that radiant youth which would first of all be sacrificed in the event of a declaration of war by the government, the National Spiritual Assembly wishes to express its view upon the matter, in the hope that the result of its study of the Teachings and of the Guardian s explanations will assist in bringing a unity of opinion and a clarification of thought among the friends.
Concerning the duty of Bahá'ís to their government, we have these words, written by Shoghi Effendi on January 1, 1929 (see ttBah?i
Administration," page 152): c(TO all these (that is, restrictive measures of the Soviet r~gime) the followers of the Faith of Bahá'u'lláh have with feelings of burning agony and heroic fortitude unanimously and unreservedly submitted, ever mindful of the guiding principle of Bahá'í conduct that in connection with their administrative actrvl-ties, no matter how grievously interference with them might affect the course of the extension of the Movement, and the suspension of which does not constitute in itself a departure from the principle of loyalty to their Faith, the considered judgment and authoritative decrees issued by their responsible rulers must, if they be faithful to Bahá'u'lláh's and 'Abdu'l-Bahá'í express injunctions, be thoroughly respected and ioy-ally obeyed. In matters, however, that vitally affect the integrity and honor of the Faith of Bahá'u'lláh, and are tantamount to a recantation of their faith and repudiation of their innermost belief, they are convinced, and are unhesitatingly prepared to vindicate by their lifeblood the sincerity of their conviction, that no power on earth, neither the arts of the most insidious adversary nor the bloody weapons of the most tyrannical oppressor, can ever succeed in extorting from them a word or deed that might tend to stifle the voice of their conscience or tarnish the purity of their faith."
In view of the fact that early Christians were persecuted because they refused to render military service, the question might be raised whether the above statement means that the Guardian includes refusal to bear arms as one of those matters which "vitally affect the integrity and honor of the Faith and are tantamount to a recantation of their faith and repudiation of their inner1 1 "The Guardian has carefully read the N. S. L's statement on the ~ah&'i attitude toward war, and approves of its circulation among the believers." � Shoghi Effendi, through his secretary, Haifa, January 10, 1936.
Page 251The Mansion of Bahá'u'lláh at Baha'i. Left: the fountain on the balcony overlooking the plains of 'Akka. Right: curtain over the door of Bahá'u'lláh's room in which He held the historic interview with Professor E. G. Browne of Cambridge
University.most belief" � a question the more important in that the early Christians preferred persecution to military service.
The answer to this question is that the Guardian instructs us that the obligation to render military duty placed by governments upon their citizens is a form of loyalty to one s government which the Baha must accept, but that the believers can, through their National Assembly, seek exemption from active army duty provided their government recognizes the right of members of religious bodies making peace a matter of conscience to serve in some noncombatant service rather than as part of the armed force.
The National SpiritualAssembly has investigated carefully this aspect of the situa-don, and has found that, whereas the government of the United States did, in the Last war, provide exemption from military duty on religious grounds, nevertheless this exemption was part of the Statutes bearing directly upon that war, and with the cessation of hostilities the exemption lapsed.
In other words, there is today no basis on which any Bahá'í may be exempted from military duty in a possible future conflict. The National Assembly, consequently, cannot at present make any petition for exemption of Bahá'ís from war service, for such petitions must be filed with reference to some specific Act or Statute under which exemption can be granted. The Assembly understands that, in the event of war, there will be some kind of provision for exemption enacted, but as far as Bahá'ís are concerned, no steps can be taken until this government declares itself in a state of war.
This explanation, it is hoped, will satisfy those who for some years have been urging that protection be secured for American 13ah4'i youth.
On the other hand it must be pointed out that it is no part of our teaching program to attract young people to the Cause merely in order to take advantage of any exemption that may later on be officially obtained for duly enrolled Baha'is. The oniy justifiable reason for joining this Faith is because one realizes that it is a divine Cause and is ready and willing to accept whatever may befall a believer on the path of devotion. The persecutions which have been inflicted upon Ba-hi'is so frequently make it clear that the path of devotion is one of sacrifice and not of ease or special privilege.
Another question encountered here and there among believers is what can Bahá'ís do to work for Peace? Outside the Cause we see many organizations with peace programs, and believers occasionally feel that it is their duty to join such movements and thereby work for a vital Bahá'í principle.
It is the view of thethat activity in and for the Cause itself is the supreme service to world peace. The Bahá'í community of the world is the true example of Peace. The Bahá'í principles are the oniy ones upon which Peace can be established.
Therefore, by striving to enlarge the number of declared believers, and broadcasting the Teachings of Bahá'u'lláh, we are doing the utmost to rid humanity of the scourge of war. Of what use to spend time and money upon incomplete human programs when we have the universal program of the Manifestation of God? The firm union of the Bahá'ís in active devotion to the advancement of their own Faith � this is our service to Peace, as it is our service to all other human needs � economic justice, race amity, religious unity, etc. Let nonbelievers agitate for disarmament and circulate petitions for this and that pacifist aim � a Bahá'í truly alive in this Faith will surely prefer to base his activities upon the foundation laid by Bahá'u'lláh, walk the path which the Master trod all His days, and heed the appeals which the Guardian has given us to initiate a new era in the public teaching of the Message.
Page 253THE WORLD ORDER OF BAHÁ'U'LLÁH 253
THE WILL AND TESTAMENT OF 'ABDU 'L-EAHAExcerpts Made by the National Spiritual Assembly of the Bahá'ís of the United States and Canada, by Direction of Shoghi Effendi, Guardian of the Bahá'í Faith
INTERPRETATIONS OF THE WILL AND TESTAMENTand rendereth thanks unto his Lord! For He assuredly will be made manifest.
God hath indeed ordained it in the BayAn. � The Báb.
("The Dispensation of Bahá'u'lláh," pages 545 5.)
The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System � the like of which mortal eyes have never witnessed. � Bahá'u'lláh.
("The Dispensation of Bahá'u'lláh," page 54.)It is incumbent upon the Agh~in, the Afn~in and My kindred to turn, one and all, their faces towards the Most Mighty Branch. Consider that which We have revealed in Our Most Holy Book: "When the ocean of My presence bath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root."
The object of this sacred verse is none except the Most Mighty Branch ('Abdu'l-Bahá). Thus have We graciously revealed unto you Our potent Will, and I am verily the Gracious, the A1I-Powerful. � Bahá'u'lláh.
("The Dispensation of Bahá'u'lláh," page 42.)There hath branched from the Sadratu'1-Muntahi this sacred and glorious Being, this Branch of Holiness; well is it with him that hath sought His shelter and abideth beneath His shadow. Verily the Limb of the Law of God hath sprung forth from this Root which God hath firmly implanted in the Ground of His Will, and Whose Branch hath been so uplifted as to encompass the whole of creation. � Bahá'u'lláh.
("The Dispensation of Bahá'u'lláh," page 43.)In accordance with the explicit text of the Kitáb-i-Aqdas, Bahá'u'lláh hath made the Center of the Covenant the Interpreter of His Word � a Covenant so firm and mighty that from the beginning of time until the present day no religious Dispensation hath produced its like. � 'Abdu'l-Bahá.
("The Dispensation of Bahá'u'lláh," page 44.)'Abdu'l-Bahá, Who incarnates an institution for which we can find no parallel whatsoever in any of the world's recognized religious systems, may be said to have closed the Age to which He Himself belonged and opened the one in which we are now laboring. His Will and Testament should thus be regarded hs the perpetual, the indissoluble link which the mind of Him Who is the Mystery of God has conceived in order to insure the continuity of the three ages that constitute the component parts of the Bahá'í Dispensation.
The creative energies released by the Law of Bahá'u'lláh, permeating and evolving within the mind of 'Abdu'l-Bahá, have, by their very impact and close interaction, given birth to an Instrument which may be viewed as the Charter of the New World Order which is at once the glory and the promise of this most great Dispensation.
The Will may thus be acclaimed as the inevitable offspring resulting from that mystic intercourse between Him Who communicated the generating influence of His divine Purpose and the One Who was its vehicle and chosen recipient.
Being the Child of the� the Heir of both the Originator and the Interpreter of the Law of God � the Will and Testament of 'Abdu'l-Bahá can no more be divorced from Him Who supplied the original and motivating impulse than from the One Who ultimately conceived it. Bah&u-'ilAli's inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into the conduct of 'Abdu'l-Bahá, and their motives have been so closely wedded together,
Page 254The Central Hall of the Mansion at Baha where Bahá'u'lláh spent the last years of His life.
Documents of historical interest displayed in the Central Hall of the Mansion at Baha, 'Akka.
254THE WORLD ORDER OF BAHÁ'U'LLÁH 255
that the mere attempt to dissociate the teachings of the former from any system which the ideal Exemplar of those same teachings has established would amount to a repudiation of one of the most sacred and basic truths of the
Faith.The Administrative Order, which ever since Abdu'l-Bahá'í ascension has evolved and is taking shape under our very eyes in no fewer than forty countries of the world, may be considered as the framework of the Will itself, the inviolable stronghold wherein this newborn child is being nurtured and developed. This Administrative Order, as it expands and consolidates itself, will no doubt manifest the potentialities and reveal the full implications of this momentous Document � this most remarkable expression of the Will of One of the most remarkable Figures of the Dispensation of Bahá'u'lláh. It will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not oniy as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind . � S hoglai Effendi. ("The Dispensation of Bahá'u'lláh," pages 5152.)
EXCERPTS FROM THE WILL AND TESTAMENT OF 'ABDU 'L-BAHA
ALL-PRAISE to Him Who, by the Shield of His Covenant, hath guarded the Temple of His Cause from the darts of doubtfulness, Who by the Hosts of His Testament hath preserved the Sanctuary of His Most Beneficent Law and protected His
Straight and LuminousPath, staying thereby the onslaught of the company of Covenant-break-ers, that have threatened to subvert His Divine Edifice; Who hath watched over His Mighty Stronghold and All-glorious Faith, through the aid of men whom the slander of the slanderer affects not, whom no earthly calling, glory and power can turn aside from the Covenant of God and His Testament, established firmly by His clear and manifest words, writ and revealed by His All-glorious Pen and recorded in the Preserved
Tablet.Salutation and praise, blessing and glory rest upon that primal branch of the Divine and Sacred Lote-Trec, grown out, blest, tender, verdant and flourishing from the Twin Holy Trees; the most wondrous, unique and priceless pearl that doth gleam from out the Twin Surging Seas; upon the offshoots of the Tree of Holiness, the twigs of the Celestial Tree, they that in the Day of the Great Dividing have stood fast and firm in the Covenant; upon the Hands (pillars) of the Cause of God that have diffused widely the Divine Fragrances, declared His Proofs, proclaimed His Faith, published abroad His Law, detached themselves from all things but Him, stood for righteousness in this world, and kindled the Fire of the Love of God in the very hearts and souis of His servants; upon them that have believed, rested assured, stood steadfast in His Covenant and followed the Light that after my passing shineth from the Dayspring of Divine Guidance � for behold! he is the blest and sacred bough that hath branched out from the Twin Holy Trees. We" is it with him that seeketh the shelter of his shade that shadoweth all mankind.
0 ye beloved of the Lord!The greatest of all things is the protection of the True Faith of God, the preservation of His Law, the safeguarding of His Cause and service unto His Word. Ten thousand souls have shed streams of their sacred blood in this path, their precious lives they offered in sacrifice unto Him, hastened wrapt in holy ecstasy unto the glorious field of martyrdom, upraised the Standard of God's Faith and writ with their lifeblood upon the Tablet of the world the verses of His Divine Unity. The sacred breast of His
Holiness, the ExaltedOne (may my life be a sacrifice unto Him), was made a target to many a dart of woe, and in
M4zindadn, the Blessedfeet of the Abbi Beauty (may my life be offered up for His loved ones) were so grievously scourged as to bleed and be sore wounded. His neck also was put into captive chains and His feet made fast in the stocks. In every hour, for a period of fifty years, a new trial and calamity befell Him and fresh afflictions and cares beset Him.
One of them:after having suffered intense vicissitudes, He was made homeless and a wanderer and fell a victim to still new vexations and troubles. In 'IrAq, the DayStar of the world was so exposed to the wiles of the people of malice as to be eclipsed in splendor. Later on He was sent an exile to the Great City (Con-stantinople) and thence to the Land of Mystery (Adrianople), whence, grievously wronged, He was eventually transferred to the Most Great Prison ('Akka). He Whom the world hath wronged (may my life be offered up for His loved ones) was four times banished from city to city, till at last condemned to perpetual confinement, He was incarcerated in this Prison, the prison of highway robbers, of brigands and of man-slayers.
All this is but one of the trials that have afflicted the Blessed Beauty, the rest being even as grievous as this.
According to the direct and sacred command of God we are forbidden to utter slander, are commanded to show forth peace and amity, are exhorted to rectitude of conduct, straightforwardness and harmony with all the kindreds and peoples of the world. We must obey and be the well-wishers of the governments of the land, regard disloyalty unto a just king as disloyalty to God Himself and wishing evil to the government a transgression of the
Cause of God.0 God, my God! Thou seest this wronged servant of Thine, held fast in the talons of ferocious lions, of ravening woives, of bloodthirsty beasts.
Graciously assist me, through my. love for Thee, that I may drink deep of the chalice that brimmeth over with faithfulness to Thee and is filled with Thy bountiful Grace; so that, fallen upon the dust, I may sink prostrate and senseless whilst my vesture is dyed crimson with my blood. This is my wish, my heart's desire, my hope, my pride, my glory. Grant, 0 Lord my God, and my Refuge, that in my last hour, my end, may even as musk shed its fragrance of glory!
Is there a bounty greater than this? Nay, by Thy Glory! I call Thee to witness that no day passeth but that I quaff my fill from this cup, so grievous are the misdeeds wrought by them that have broken the Covenant, kindled discord, showed their malice, stirred sedition in the land and dis honored Thee amidst Thy servants. Lord! Shield Thou from these Covenant-breakers the mighty Stronghold of Thy Faith and protect
Thy secret Sanctuaryfrom the onslaught of the ungodly. Thou art in truth the Mighty, the Powerful, the Gracious, the Strong.
0 God, my God! Shield Thytrusted servants from the evils of self and passion, protect them with the watchful eye of Thy loving kindness from all rancor, hate and envy, shelter them in the impregnable stronghold of Thy Cause and, safe from the darts of doubtfulness, make them the manifestations of Thy glorious Signs, illumine their faces with the effulgent rays shed from the Dayspring of Thy Divine Unity, gladden their hearts with the verses revealed from Thy Holy Kingdom, strengthen their loins by Thine all-swaying power that cometh from
Thy Realm of Glory. Thouart the All-Bountiful, the Protector, the Almighty, the
Gracious!o ye that stand fast in the Covenant! When the hour cometh that this wronged and broken-winged bird will have taken flight unto the celestial concourse, when it will have hastened to the Realm of the Unseen and its mortal frame will have been either lost or hidden neath the dust, it is incumbent upon the Afn6n, that are steadfast in the Covenant of God, and have branched from the Tree of Holiness, the Hands (pil-lars) of the Cause of God (the glory of the Lord rest upon them), and all the friends and loved ones, one and all to bestir themselves and arise with heart and soul and in one accord, to diffuse the sweet savors of God, to teach His Cause and to promote His Faith. It behooveth them not to rest for a moment, neither to seek repose. They must disperse themselves in every land, pass by every clime and travel throughout all regions.
Bestirred, without rest and steadfast to the end they must raise in every land the triumphal cry ~ Thou the Glory of
Glories!" (Y4-Bahi'-u'1-AbhA), must achieve renown in the world wherever they go, must burn brightly even as a candle in every meeting and must kindle the flame of Divine love in every assembly; that the light of truth may rise resplendent in the midmost heart of the world, that throughout the East and throughout
Page 257THE WORLD ORDER OF BAHÁ'U'LLÁH 257
the West a vast concourse may gather under the shadow of the Word of God, that the sweet savors of holiness may be diffused, that faces may shine radiantly, hearts be filled with the Divine spirit and souL be made heavenly.
In these days, the most important of all things is the guidance of the nations and peoples of the world. Teaching the Cause is of utmost importance for it is the bead cornerstone of the foundation itself.
This wronged servant has spent his days and nights in promoting the Cause and urging the peoples to service. He rested not a moment, till the fame of the Cause of God was noised abroad in the world and the celestial strains from the AbM Kingdom roused the East and the West. The beloved of God must also follow the same example. This is the secret of faithfulness, this is the requirement of servitude to the Threshold of Baha The disciples of Christ forgot themselves and all earthly things, forsook all their cares and belongings, purged themselves of self and passion and with absolute detachment scattered far and wide and engaged in calling the peoples of the world to the Divine Guidance, till at last they made the world another world, illumined the surface of the earth and even to their last hour proved self-sacrificing in the pathway of that Beloved One of God. Finally in various lands they suffered glorious martyrdom. Let them that are men of action follow in their footsteps!
0 my loving friends! After the passing away of this wronged one, it is incumbent upon the Aghs~n (Branches), the Afn&n (Twigs) of the Sacred Lote-Tree, the Hands (pillars) of the Cause of God and the loved ones of the Athi Beauty to turn unto Shoghi Effendi � the youthful branch branched from the two hallowed and sacred Lote-Trees and the fruit grown from the union of the two offshoots of the Tree of Holiness � as he is the sign of God, the chosen branch, the guardian of the Cause of God, he unto whom all the Aghs~n, the Afnin, the Hands of the Cause of God and His loved ones must turn. He is the expounder of the words of God and after him will succeed the firstborn of his lineal descendants.
The sacred and youthful branch, the guardian of the Cause of God, as well as the Universal House of Justice, to be universally elected and established, are both under the care and protection of the AbM Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One (may my life be offered up for them both). Whatsoever they decide is of God.
Whoso obeyeth him not, neither obeyeth them, bath not obeyed God; whoso rebelleth against him and against them hath rebelled against God; whoso op-poseth him hath opposed God; whoso con-tendeth with them bath contended with God; whoso disputeth with him hath disputed with God; whoso denieth him bath denied God; whoso disbelieveth in him hath disbelieved in God; whoso deviateth, sepa-rateth himself and turneth aside from him hath in truth deviated, separated himself and turned aside from God. May the wrath, the fierce indignation, the vengeance of God rest upon him! The mighty stronghold shall remain impregnable and safe through obedience to him who is the guardian of the Cause of God. It is incumbent upon the members of the House of Justice, upon all the A.g$~n, the Afn&n, the Hands of the Cause of God to show their obedience, submissiveness and subordination unto the guardian of the Cause of God, to turn unto him and be iowiy before him. He that opposeth him hath opposed the True One, will make a breach in the Cause of God, will subvert His word and will become a manifestation of the Center of Sedition.
Beware, beware, lest the days after the ascension (of Bahá'u'lláh) be repeated when the Center of Sedition waxed haughty and rebellious and with Divine Unity for his excuse deprived himself and perturbed and poisoned others.
No doubt every vainglorious one that purposeth dissension and discord will not openly declare his evil purposes, nay rather, even as impure gold, would he seize upon divers measures and various pretexts that he may separate the gathering of the people of Baha. My object is to show that the Hands of the Cause of God must be ever watchful and so soon as they find anyone beginning to oppose and protest against the guardian of the Cause of God cast him out from the congregation of the people of BaM and in no wise accept any excuse from him. How often hath grievous
Page 258error been disguised in the garb of truth, that it might sow the seeds of doubt in the hearts of men!
0 ye beloved of the Lord!It is incumbent upon the guardian of the Cause of God to appoint in his own lifetime him that shall become his successor, that differences may not arise after his passing.
He that is appointed must manifest in himself detachment from all worldly things, must be the essence of purity, must show in himself the fear of God, knowledge, wisdom and learning. Thus, should the firstborn of the guardian of the Cause of God not manifest in himself the truth of the words: � ttThe child is the secret essence of its sire," that is, should he not inherit of the spiritual within him (the guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he (the guardian of the Cause of God), choose another branch to succeed him.
The Hands of the Cause of God must elect from their own number, nine persons that shall at all times be occupied in the important services in the work of the guardian of the Cause of God. The election of these nine must be carried either unanimously or by majority from the company of the Hands of the Cause of Gad and these, whether unanimously or by a majority vote, must give their assent to the choice of the one whom the guardian of the Cause of God hath chosen as his successor. This assent must be given in such wise as the assenting and dissenting voices may not be distinguished (secret ballot).
0 friends! The Hands of the Cause of God must be nominated and appointed by the guardian of the Cause of God. All must be under his shadow and obey his command. Should any, within or without the company of the Hands of the Cause of God, disobey and seek division, the wrath of God and His vengeance will be upon him, for he will have caused a breach in the true Faith of God.
The obligations of the Hands of the Cause of God arc to diffuse the Divine Fragrances, to edify the sonis of men, to promote learn, ing, to improve the character of all men and to be, at all times and under all conditions, sanctified and detached from earthly things. They must manifest the fear of God by their conduct, their manners, their deeds and their words.
This body of the Hands of the Cause of God is under the direction of the guardian of the Cause of God. He must continually urge them to strive and endeavor to the utmost of their ability to diffuse the sweet savors of God, and to guide all the peoples of the world, for it is the light of Divine Guidance that causeth all the universe to be illumined. To disregard, though it be for a moment, this absolute command which is binding upon everyone, is in no wise permitted, that the existent world may become even as the AbM Paradise, that the surface of the earth may become heavenly, that contention and conflict amidst peoples, kindreds, nations and governments may disappear, that all the dwellers on earth may become one people and one race, that the world may become even as one home. Should differences arise they shall be amicably and conclusively settled by the Supreme Tribunal, that shall include members from all the governments and peoples of the world.
0 ye beloved of the Lord!In this sacred Dispensation, conflict and contention are in no wise permitted.
Every aggressor deprives himself of God's grace. It is incumbent upon everyone to show the utmost love, rectitude of conduct, straightforwardness and sincere kindliness unto all the peoples and kindreds of the world, be they friends or strangers. So intense must be the spirit of love and lovingkindness, that the stranger may find himself a friend, the enemy a true brother, no difference whatsoever existing between them.
For universality is of God and all limitations earthly. Thus man must strive that his reality may manifest virtues and perfections, the light whereof may shine upon everyone. The light of the sun shineth upon all the world and the merciful showers of Divine Providence fall upon all peoples. The vivifying breeze reviveth every living creature and all beings endued with life obtain their share and portion at His heavenly board.
In like manner, the affections and lovingkindness of the servants of the One True God must be bountifully and universally extended to all mankind. Regarding this, restrictions and limitations are in no wise permitted.
Page 259THE WORLD ORDER OF BAHÁ'U'LLÁH 259
Wherefore, 0 my loving friends! Consort with all the peoples, kindreds and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, goodwill and friendliness; that all the world of being may be filled with the boiy ecstasy of the grace of Bab, that ignorance, enmity, hate and rancor may vanish from the world and the darkness of estrangement amidst the peo-pies and kindreds of the world may give way to the Light of Unity. Should other peoples and nations be unfaithful to you show your fidelity unto them, should they be unjust toward you show justice towards them, should they keep aloof from you attract them to yourself, should they show their enmity be friendly towards their, should they poison your lives sweeten their souls, should they inflict a wound upon you be a salve to their sores. Such are the attributes of the sincere!
Such are the attributes of the truthful.And now, concerning the House of Justice which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers.
Its members must be manifestations of the fear of God and daysprings of knowledge and understanding, must be steadfast in God's faith and the well-wishers of all mankind. By this House is meant the Universal House of Justice, that is, in all countries, a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Universal one. Unto this body all things must be referred.
It enacteth all ordinances and regulations that are not to be found in the explicit Holy Text. By this body all the difficult problems arc to be resolved and the guardian of the Cause of God is its sacred head and the distinguished member for life of that body. Should he not attend in person its deliberations, he must appoint one to represent him. Should any of the members commit a sin, injurious to the common weal, the guardian of the Cause of God hath at his own discretion the right to expel him, whereupon the people must elect another one in his stead. This House of Justice enacteth the laws and the government enforceth them. The legislative body must reinforce the executive, the executive must aid and assist the legislative body so that through the close union and harmony of these two forces, the foundation of fairness and justice may become firm and strong, that all the regions of the world may become even as Paradise itself.
0 ye beloved of the Lord!It is incumbent upon you to be submissive to all monarchs that are just and show your fidelity to every righteous king.
Serve ye the sovereigns of the world with utmost truthfulness and by.-alty.
Show obedience unto them and be their well-wishers.
'Without their leave and permission do not meddle with political affairs, for disloyalty to the just sovereign is disloyalty to God himself.
This is my counsel and the commandment of God unto you. Well is it with them that act accordingly.
o dearly beloved friends!I am now in very great danger and the hope of even an hour's life is lost to me. I am thus constrained to write these lines for the protection of the Cause of God, the preservation of His Law, the safeguarding of His Word, and the safety of His Teachings. By the Ancient Beauty! This wronged one hail in no wise borne nor doth he bear a grudge against any one; towards none doth he entertain any ill. feeling and uttereth no word save for the good of the world. My supreme obligation, however, of necessity, prompteth me to guard and preserve the Cause of God. Thus, with the greatest regret, I counsel you say-ing:~ccGuard ye the Cause of God, protect His law and have the utmost fear of discord.
This is the foundation of the belief of the people of Baha (may my life be offered up for them) ." CCHis Holiness, the Exalted One (the BTh), is the Manifestation of the Unity and Oneness of God and the Forerunner of the Ancient Beauty.
His Holiness the AtM Beauty(may my life be a sacrifice for His steadfast friends) is the Supreme Manifestation of God and the Dayspring of His Most Divine Essence.
All others are servants unto Him and do His bidding."
Unto the Most Holy Bookevery one must turn and all that is not expressly recorded therein must be referred to the Universal
House of Justice. Thatmously or by a majority doth carry, that is verily the Truth and the Purpose of God himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice and turned away from the Lord of the Covenant.
By this House is meant thatwhich is to be elected from all countries, that is, from those parts in the East and 'West where the loved ones are to be found, after the manner of the customary elections in Western countries such as those of England.
It is incumbent upon these members (of the Universal House of Justice) to gather in a certain place and deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book. Whatsoever they decide has the same effect as the Text itself.
And inasmuch as this House of Justice bath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same. Thus for example, the House of Justice enacteth today a certain law and enforceth it, and a hundred years hence, circumstances having profoundly changed and the conditions having altered, another House of Justice will then have power, according to the exigencies of the time, to alter that law. This it can do because that law formeth no part of the Divine Explicit
Text. The House of Justiceis both the Initiator and the Abrogator of its own laws.
And now, one of the greatest and most fundamental principles of the Cause of God is to shun and avoid entirely the Covenant-breakers, for they will utterly destroy the Cause of God, exterminate His Law and render of no account all efforts exerted in the past. 0 friends! It behooveth you to call to mind with tenderness the trials of His Holiness, the Exalted One and show your fidelity to the Ever-Blest Beauty.
The utmost endeavor must be exerted lest all these woes, trials and afflictions, all this pure and sacred blood that hath been shed so profusely in the Path of God, may prove to be in vain.
0 ye beloved of the Lord!Strive with all your heart to shield the Cause of God from the onslaught of the insincere, for souis such as these cause the szraight to become crooked and all benevolent efforts to produce contrary results.
0 God, my God! I call Thee, Thy Prophets andand Thy Holy Ones, to witness that I have declared conclusively Thy Proofs unto Thy loved ones and set forth clearly all things unto them, that they may watch over
Thy Faith, guard Thy StraightPath and protect Thy Resplendent Law. Thou art, verily, the All-knowing, the
All-wise!Whosoever and whatsoever meeting becometh a hindrance to the diffusion of the Light of Faith, let the loved ones give them counsel and say: "Of all the gifts of God the greatest is the gift of Teaching.
It draweth unto us the Grace of God and is our first obligation. Of such a gift how can we deprive ourselves? Nay, our lives, our goods, our comforts, our rest, we offer them all as a sacrifice for the AbM Beauty and teach the Cause of God." Caution and prudence, however, must be observed even as recorded in the Book.
The veil must in no wise be suddenly rent asunder.
The Glory of Glories rest upon you.0 ye the faithful loved ones of 'Abdu'l-Bahá It is incumbent upon you to take the greatest care of Shoghi Effendi, the twig that hath branched from and the fruit given forth by the two hallowed and Divine Lute-Trees, that no dust of despondency and sorrow may strain his radiant nature, that day by day he may wax greater in happiness, in joy and spirituality, and may grow to become even as a fruitful tree.
For he is, after 'Abdu'l-Bahá the guardian of the Cause of God, the Afn~n, the Hands (pillars) of the Cause and the beloved of the Lord must obey him and turn unto him. He that obeyeth him not, bath not obeyed God; he that turneth away from him, hath turned away from God and he that de-nieth him, hath denied the True One. Beware lest anyone falsely interpret these words, and like unto them that have broken the Covenant after the Day of Ascension (of Bahá'u'lláh) advance a pretext, raise the standard of revolt, wax stubborn and open wide the door of false interpretation.
ToThe Shrine of the Rib, surrounded by gardens, on Mt. Carmel; and a general view of Haifa and the port. In the foreground of the hills can be seen the plain of Esdraelon of Biblical mention.
Page 262none is given the right to put forth his own opinion or express his particular convictions. All must seek guidance and turn unto the Center of the Cause and the House of Jus-rice. And he that turneth unto whatsoever else is indeed in grievous error.
The Glory of Glories rest upon you.Let no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God's immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no one less than Bahá'u'lláh Himself. Its shield and defender are the embattled hosts of the AbhA Kingdom.
Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish. The axis round which its institutions revolve are the authentic provisions of the "Will and Testament" of 'Abdu'l-Bahá. Its guiding principles are the truths which He Who is the unerring Interpreter of the teachings of our Faith has so clearly enunci ated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have been expressly ordained in the Kitáb-i-Aqdas. The seat round which its spiritual, its humanitarian and administrative activities will cluster are the Mashriqu'l-Adhkar and its Dependencies.
The pillars that sustain its authority and buttress its structure are the twin institutions of the Guardianship and of the Universal House of Justice. The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by Bahá'u'lláh.
The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of the human race; its standard the CCMOSt Great Peace"; its consummation the advent of that golden millennium � the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Bahá'u'lláh. � SHOGHI
EFFENDI. (t'The DispensationJ HAVE been acquainted by the perusal of your latest communications with the nature of the doubts that have been publicly expressed, by one who is wholly misinformed as to the true precepts of the Cause, regarding the validity of institutions that stand inextricably interwoven with the Faith of Bahá'u'lláh. Not that I for a moment view such faint misgivings in the light of an open challenge to the structure that embodies the Faith, nor is it because I question in the least the unyielding tenacity of the faith of the American believers, if I venture to dwell upon what seems to me appropriate observations at the present stage of the evolution of our beloved Cause. I am indeed inclined to welcome these expressed apprehensions inasmuch as they afford me an opportunity to familiarize the elected representatives of the believers with the origin and character of the institutions which stand at the very basis of the world order ushered in by Bahá'u'lláh. We should feel truly thankful for such futile attempts to undermine our beloved
Faith �attempts that protrude their ugly face from time to time, seem for a while able to create a breach in the ranks of the faithful, recede finally into the obscurity of oblivion, and are thought of no more.
Such incidents we should regard as the interpositions of Providence, designed to fortify our faith, to clarify our vision, and to deepen our understanding of the essentials of His
Divine Revelation.It would, however, be helpful and instructive to bear in mind certain basic principles with reference to the 1K/ill and Testament of 'Abdu'l-Bahá, which together with the Kitáb-i-Aqdas, constitutes the chief depository wheiein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Bahá'í Faith.
A study of the provisions of these sacred documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate. Far from regarding their specific provisions as incompatible and
Page 263THE WORLD ORDER OF BAHÁ'U'LLÁH 263
contradictory in spirit, every fair-minded in � quirer will readily admit that they are not only complementary, but that they mutually confirm one another, and are inseparable parts of one complete unit. A comparison of their contents with the rest of Bahá'í Sacred Writings will similarly establish the conformity of whatever they contain with the spirit as well as the letter of the authenticated writings and sayings of Bahá'u'lláh and 'Abdu'l-Bahá. In fact, he who reads the Aqdas with care and diligence will not find it hard to discover that the
Most Holy Book [Aqdas~itself anticipates in a number of passages the institutions which 'Abdu'l-Bahá ordains in His Will. By leaving certain matters unspecified and unregulated in His Book of Laws [Aqdas],
Bahá'u'lláh seems to have deliberately left a gap in the general scheme of Bahá'í Dispensation, which the unequivocal provisions of the Master's Will has filled. To attempt to divorce the one from the other, to insinuate that the Teachings of Bahá'u'lláh have not been upheld, in their entirety and with absolute integrity, by what 'Abdu'l-Bahá has revealed in his Will, is an unpardonable affront to the unswerving fidelity that has characterized the life and labors of our beloved Master.
I will not attempt in the least to assert or demonstrate the authenticity of the Will and Testament of 'Abdu'l-Bahá, for that in itself would betray an apprehension on my part as to the unanimous confidence of the believers in the genuineness of the last written wishes of our departed Master.
I will oniy confine my observations to those issues which may assist them to appreciate the essential unity that underlies the spiritual, the humanitarian, and the administrative principles enunciated by the Author and the Interpreter of the Bahá'í
Faith.I am at a 'oss to explain that strange mentality that inclines to uphold as the soic criterion of the truth of the Bahá'í Teachings what is admittedly oniy an obscure and unauthenticated translation of an oral statement made by 'Abdu'l-Bahá, in defiance and total disregard of the available text of all of His universally recognized writings.
I truly deplore the unfortunate distortions that have resulted in days past from the incapacity of the interpreter to grasp the meaning of 'Abd � ~'1-BahA, and from his incompetence to render adequately such truths as have been revealed to him by the Master's statements. Much of the confusion that has obscured the understanding of the believers should be attributed to this double error involved in the inexact rendering of an only partially understood statement. Not infrequently has the interpreter even failed to convey the exact purport of the inquirer's specific questions, and, by his deficiency of understanding and expression in conveying the answer of 'Abdu'l-Bahá, has been responsible for reports wholly at variance with the true spirit and purpose of the Cause.
It was chiefly in view of this misleading nature of the reports of the informal conversations of 'Abdu'l-Bahá with visiting pilgrims, that I have insistently urged the believers of the West to regard such statements as merely personal impressions of the sayings of their Master, and to quote and consider as authentic only such translations as are based upon the authenticated text of His recorded utterances in the original tongue.
It should be remembered by every follower of the Cause that the system of Bahá'í administration is not an innovation imposed arbitrarily upon the Bahá'ís of the world since the Master's passing, but derives its authority from the Will and Testament of 'Abdu'l-Bahá, is specifically prescribed in unnumbered Tablets, and rests in some of its essential features upon the explicit provisions of the Kitáb-i-Aqdas.
It thus unifies and correlates the principles separately laid down by Bahá'u'lláh and 'Abdu'l-Bahá, and is indissolubly bound with the essential verities of the Faith. To dIssociate the administrative principles of the Cause from the purely spiritual and humanitarian teachings would be tantamount to a mutilation of the body of the Cause, a separation that can only re-suit in the disintegration of its component parts, and the extinction of the Faith itself.
Local and National Housesof Justice It should be carefully borne in mind that the local as well as the international Houses of Justice have been expressly enjoined by the Kitáb-i-Aqdas; that the institution of the National Spiritual Assembly, as an intermediary body, and referred to in the Master's
Page 264Will as the "Secondary House of Justice," has the express sanction of 'Abdu'l-Bahá; and that the method to be pursued for the election of the
International and NationalHouses of Justice has been set forth by Him in His Will!, as well as in a number of His Tablets. Moreover, the institutions of the local and national Funds, that are now the necessary adjuncts to all Local and National Spiritual Assemblies, have not only been established by 'Abdu'l-Bahá in the Tablets He revealed to the Bahá'ís of the Orient, but their importance and necessity have been repeatedly emphasized by Hun in His utterances and writings. The concentration of authority in the hands of the elected representatives of the believers; the necessity of the submission of every adherent of the Faith to the considered judgment of Bahá'í Assemblies; His preference for unanimity in decision; the decisive character of the majority vote; and even the desirability for the exercise of close supervision over all Bahá'í publications, have been sedulously instilled by 'Abdu'l-Bahá, as evidenced by His authenticated and widely-scattered
Tablets. To accept Hisbroad and humanitarian Teachings on one hand, and to reject and dismiss with neglectful indifference His more challenging and distinguishing precepts, would be an act of manifest disloyalty to that which He has cherished most in His life.
That the Spiritual Assembliesof today will be replaced in time by the Houses of Justice, and are to all intents and purposes identical and not separate bodies, is abundantly confirmed by 'Abdu'l-Bahá Himself. He has in fact in a Tablet addressed to the members of the first Chicago Spiritual Assembly, the first elected Bahá'í body instituted in the United States, referred to them as the members of the "H of Justice" for that city, and has thus with His own pen established beyond any doubt the identity of the present
Bahá'í Spiritual Assemblieswith the Houses of Justice referred to by Bahá'u'lláh.
For reasons which are not difficult to discover, it has been found advisable to bestow upon the elected representatives of Bahá'í communities throughout the world the temporary appellation of Spiritual Assemblies, a term which, as the position and aims of the Bahá'í Faith are better understood stood and more fully recognized, will gradually be superseded by the permanent and more appropriate designation of House of Justice. Not only will the presentday
Spiritual Assembliesbe styled differently in future, but will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Bahá'u'lláh, not merely as ~ of the recognized religious systems of the world, but as the State Religion of an independent and
Sovereign Power. Andas the Bahá'í Faith permeates the masses of the peoples of East and 'West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the
Universal House of Justiceattain the plenitude of its power, and exercise, as the supreme organ of the Bahá'í Commonwealth, all the rights, the duties, and responsibilities incumbent upon the world's future superstate.
It must be pointed out, however, in this connection that, contrary to what has been confidently asserted, the establishment of the Supreme House of Justice is in no way dependent upon the adoption of the Bahá'í Faith by the mass of the peopies of the world, nor does it presuppose its acceptance by the majority of the inhabitants of any one country. In fact, 'Abdu'1 � Baha, Himself, in one of His earliest Tablets, contemplated the possibility of the formation of the
Universal House of Justicein His own lifetime, and but for the unfavorable circumstances prevailing under the Turkish r~gime, would have, in all probability, taken the preliminary steps for its establishment.
It will be evident, therefore, that given favorable circumstances, under which the Bahá'ís of Inn and of the adjoining countries under Soviet Rule may be enabled to elect their national representatives, in accordance with the guiding principles laid down in 'Abdu'l-Bahá'í writings, the oniy remaining obstacle in the way of the definite formation of the International House of Justice will have been removed. For upon the National Houses of Justice of the East and West devolves the task, in conformity with the explicit provisions of the Will, of electing directly the members of the International House of Justice. Not until they are themselves fully
Page 265representative of the rank and file of the believers in their respective countries, not until they have acquired the weight and the experience that will enable them to function vigorously in the organic life of the Cause, can they approach their sacred task, and provide the spiritual basis for the constitution of so august a body in the Bahá'í world.
The Institution of GuardianshipIt must be also clearly understood by every believer that the institution of Guardianship does not under any circumstances abrogate, or even in the slightest degree detract from, the powers granted to the Universal House of
Justice by Bahá'u'lláhin the Kitáb-i-Aqdas, and repeatedly and solemnly confirmed by 'Abdu'l-Bahá in His Will. It does not constitute in any manner a contradiction to the Will and Writings of Bahá'u'lláh, nor does it nullify any of His revealed instructions. It enhances the prestige of that exalted assembly, stabilizes its supreme position, safeguards its unity, assures the continuity of its labors, without presuming in the slightest to infringe upon the inviolability of its clearly defined sphere of jurisdiction. We stand indeed too close to so monumental a document to claim for ourselves a complete understanding of all its implica-dons, or to presume to have grasped the manifold mysteries it undoubtedly contains. Only future generations can comprehend the value and the significance attached to this Divine Masterpiece, which the hand of the Master-builder of the world has designed for the unification and the triumph of the worldwide
Faith of Bahá'u'lláh.Gniy those who come after us will be in a position to realize the value of the surprisingly strong emphasis that has been placed on the institution of the House of Justice and of the Guardianship.
They oniy will appreciate the significance of the vigorous language employed by 'Abdu'l-Bahá with reference to the band of Covenant-breakers that has opposed Him in His days. To them alone will be revealed the suitability of the institutions initiated by 'Abdu'l-Bahá to the character of the future society which is to emerge out of the chaos and confusion of the present age.
The Animating PurposeAnd, now, it behooves us to reflect on the animating purpose and the primary functions of these divinely-established institutions, the sacred character and the universal efficacy of which can be demonstrated oniy by the spirit they diffuse and the work they actually achieve.
I need not dwell upon what I have already reiterated and emphasized that the administration of the Cause is to be conceived as an instrument and not a substitute for the Faith of Bahá'u'lláh, that it should be regarded as a channel through which His promised blessings may flow, that it should guard against such rigidity as would clog and fetter the liberating forces released by His Revelation. Who, I may ask, when viewing the international character of the Cause, its far-flung ramifications, the increasing complexity of its affairs, the diversity of its adherents, and the state of confusion that assails on every side the infant Faith of God, can for a moment question the necessity of some sort of administrative machinery that will insure, amid the storm and stress of a struggling civilization, the unity of the Faith, the preservation of its identity, and the protection of its interests? To repudiate the validity of the assemblies of the elected ministers of the Faith of Bahá'u'lláh would be to reject these countless Tablets of Bahá'u'lláh and 'Abdu'l-Bahá, wherein they have extolled their privileges and duties, emphasized the glory of their mission, revealed the immensity of their ta~k, and warned them of the attacks they must needs expect from the unwisdom of friends, as well as from the malice of their enemies. It is surely for those to whose hands so priceless a heritage has been committed to prayerfully watch lest the tool should supersede the Faith itself, lest undue concern for the minute details arising from the administration of the Cause obscure the vision of its promoters, lest partiality, ambition, and worldliness tend in the course of time to becloud the radiance, stain the purity, and impair the effectiveness of the Faith of Bahá'u'lláh.
(February 27, 1929.)AMID the reports that have of late reached the Holy Land, most of which witness to the triumphant march of the Cause, a few seem to betray a certain apprehension regarding the validity of the institutions which stand inseparably associated with the Faith of Bahá'u'lláh.
These expressed misgivings appear to be actuated by certain whisperings which have emanated from quarters which are either wholly misinformed regarding the fundamentals of the Bahá'í Revelation, or which deliberately contrive to sow the seeds of dissension in the hearts of the faithful.
Viewed in the light of past experience, the inevitable result of such futile attempts, however persistent and malicious they be, is to contribute to a wider and deeper recognition by believers and unbelievers alike of the distinguishing features of the Faith proclaimed by Bahá'u'lláh.
These challenging criticisms, whether or not dictated by malice, cannot but serve to galvanize the souTh of its ardent supporters, and to consolidate the ranks of its faithful promoters.
They will purge the Faith from those pernicious elements whose continued association with the believers tends to disc'redit the fair name of the Cause, and to tarnish the purity of its spirit. We should welcome, therefore, not only the open attacks which its avowed enemies persistently launch against it, but should also view as a blessing in disguise every storm of mischief with which they who apostatize their faith or claim to be its faithful exponents assail it from time to time.
Instead of undermining the Faith, such assaults, both from within and without, reinforce its foundations, and excite the intensity of i;s flame. Designed to becloud its radiance, they proclaim to all the world the exalted character of its precepts, the completeness of its unity, the uniqueness of its position, and the pervasiveness of its influence.
I do not feel for one moment that such clamor, mostly attributable to impotent rage against the resistless march of the Cause of God, can ever distress the valiant warriors of the Faith.
For these heroic souls, whether they be contending in America's impregna ble stronghold, or struggling in the heart of Europe, and across the seas as far as the continent of Australia, have already abundantly demonstrated the tenacity of their faith and the abiding value of their conviction.
I feel it, however, incumbent upon me by virtue of the responsibility attached to the Guardianship of the Faith, to dwell more fully upon the essential character and the distinguishing features of that world order as conceived by
Bahá'u'lláh.It behooves us, dear friends, to endeavor not only to familiarize ourselves with the essential features of this supreme Handiwork of Bahá'u'lláh, but also to grasp the fundamental difference existing between this world-embracing, divinely-appointed Order and the chief ecclesiastical organizations of the world, whether they pertain to the Church of Christ, or to the ordinances of the Mubammadan Dispensation.
For those whose priceless privilege is to guard over, administer the affairs, and advance the interests of these Bahá'í institutions will have, sooner or later, to face this searching question: "Where and how does this Order established by Bahá'u'lláh, which to outward seeming is but a replica of the institutions established in Christianity and Isl&m, differ from them? Are not the twin institutions of the House of Justice and of the Guardianship, the institution of the Hands of the Cause of God, the institution of the national and local Assemblies, the institution of the Mashriqu'l-Adhkar but different names for the institutions of the Papacy and the Caliphate, with all their attending ecclesiastical orders which the Christians uphold and advocate?
What can possibly be the agency that can safeguard these Bahá'í institutions, so strikingly resemblant, in some of their features, to those which have been reared by the Fathers of the Church and the Apostles of Muhammad, from witnessing the deterioration in character, the breach of unity, and the extinction of influence, which have befallen all organized religious hierarchies?
Why should they not eventually suffer the same fate that has overtaken the institutions which the suc
Page 267Upon the answer given to these challenging questions will, in a great measure, depend the success of the efforts which believers in every land are now exerting for the establishment of God's kingdom upon the earth. Few will fail to recognize that the Spirit breathed by Bahá'u'lláh upon the world, and which is manifesting itself with varying degrees of intensity through the efforts consciously displayed by His avowed supporters and indirectly through certain humanitarian organizations, can never permeate and exercise an abiding influence upon mankind unless and until it incarnates itself in a visible Order, which would bear its name, wholly identify itself with His principles, and function in conformity with His laws. That Bahá'u'lláh in His Book of Aqdas, and later 'Abdu'l-Bahá in His Will � a document which confirms, supplements, and correlates the provisions of the Aqdas � have set forth in their entirety those essential elements for the constitution of the world Bahá'í Commonwealth, no one who has read them will deny. According to these divinely ordained administrative principles, the Dispensation of Bahá'u'lláh � the Ark of human salvation � must needs be modeled.
From them, all future blessings must flow, and upon them its inviolable authority must ultimately rest.
For Bahá'u'lláh, we should readily recognize, has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal principles, or propounded a certain philosophy, however potent, sound and universal these may be. In addition to these He, as well as 'Abdu'l-Bahá after Him, have, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of The Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and iustice upon the earth.
Not only have they revealed all the directions required for the practical realization of those ideals which the Prophets of God have visualized, and which from time immemorial have inflamed the imagination of seers and poets in every age; they have also, in unequivocal and emphatic language, appointed those twin institutions of the House of Justice and of the Guardianship as their chosen Successors, destined to apply the principles, promulgate the laws, protect the institutions, adapt loyally and intelligently the Faith to the requirements of progressive society, and consummate the incorruptible inheritance which the Founders of the Faith have bequeathed to the world.
Should we look back to the past, were we to search out the Gospel and the Qur'an, we will readily recognize that neither the Christian nor the
Isl6mic Dispensationscan offer a parallel either to the system of Divine Economy so thoroughly established by Bahá'u'lláh, or to the safeguards which He has provided for its preservation and advancement. Therein, I am profoundly convinced, lies the answer to those questions to which I have already referred.
None, I feel, will question the fact that the fundamental reason why the unity of the Church of Christ was irretrievably shattered, and its influence was in the course of time undermined was that the Edifice which the Fathers of the Church reared after the passing of His First Apostle was an Edifice that rested in nowise upon the explicit directions of Christ Himself. The authority and features of their administration were wholly inferred, and indirectly derived, with more or less justification, from certain vague and fragmentary references which they found scattered amongst His utterances as recorded in the Gospel.
Not one of the sacraments of the Church; not one of the rites and ceremonies which the Christian Fathers have elaborately devised and ostentatiously observed; not one of the elements of severe discipline they rigorously imposed upon the primitive Christians; none of these reposed on the direct authority of Christ, or emanated from His specific utterances.
Not one of these did Christ conceive, none did He specifically invest with sufficient authority to either interpret His Word, or to add to that which He had not specifically enjoined.
For this reason, in later generations, voiceswere raised in protest against the self-ap-pointed Authority which arrogated to itself privileges and powers which did not emanate from the clear text of the Gospel of Jesus Christ, and which constituted a grave departure from the spirit which that Gospel did inculcate.
They argued with force and justification that the canons promulgated by the Councils of the Church were not di-vinely-appointed laws, but were merely human devices which did not even rest upon the actual utterances of Jesus. Their contention centered around the fact that the vague and inconclusive words, addressed by Christ to Peter, ccThou art Peter, and upon this rock I will build my Church," could never justify the extreme measures, the elaborate ceremonials, the fettering creeds and dogmas, with which His successors have gradually burdened and obscured His Faith. Had it been possible for the Church Fathers, whose unwarranted authority was thus fiercely assailed from every side, to refute the denunciations heaped upon them by quoting specific utterances of Christ regarding the future administration of His Church, or the nature of the authority of His Successors, they would surely have been capable of quenching the flame of controversy, and preserving the unity of Christendom. The Gospel, however, the oniy repository of the utterances of Christ, afforded no such shelter to these harassed leaders of the Church, who found themselves helpless in the face of the pitiless onslaught of their enemy, and who eventually had to submit to the forces of schism which invaded their ranks.
In the Mubammadan Revelation, however, although His Faith as compared with that of Christ was, so far as the administration of His Dispensation is concerned, more complete and more specific in its provisions, yet in the matter of succession it gave no written, no binding and conclusive instructions to those whose mission was to propagate His Cause.
For the text of the Qur'Th, the ordinances of which regarding prayer, fasting, marriage, divorce, inheritance, pilgrimage, and the like, have after the revolution of thirteen hundred years remained intact and operative, gives no definite guidance regarding the Law of Succession, the source of all the dissensions, the controversies, and schisms which have dismembered and discredited Isl&m. Not so with the Revelation of Bahá'u'lláh. Unlike the Dispensation of Christ, unlike the Dispensation of Muhammad, un � like all the Dispensations of the past, the apostles of Bahá'u'lláh in every land, wherever they labor and toil, have before them in clear, in unequivocal and emphatic language, all the laws, the regulations, the principles, the institutions, the guidance, they require for the prosecution and consummation of their task. Both in the administrative provisions of the Bahá'í Dispensation, and in the matter of succession, as embodied in the twin institutions of the House of Justice and of the Guardianship, the followers of Bahá'u'lláh can summon to their aid such irrefutable evidences of Divine Guidance that none can resist, that none can belittle or ignore. Therein lies the distinguishing feature of the Bahá'í Revelation.
Therein lies the strength of the unity of the Faith, of the validity of a Revelation that claims not to destroy or belittle previous Revelations, but to connect, unify and fulfill them.
We should also bear in mind that the distinguishing character of the Bahá'í Revelation does not consist solely in the completeness and unquestionabk validity of the Dispensation which the teachings of Bahá'u'lláh and 'Abdu'l-Bahá have established. Its excellence lies also in the fact that those elements which in past Dispensations have, without the least authority from their Founders, been a source of corruption and of incalculable harm to the Faith of God, been strictly excluded by the clear text of Bahá'u'lláh's writings. Those unwarranted practices, in connection with the sacrament of baptism, of communion, of confession of sins, of asceticism, of priestly domination, of elaborate ceremonials, of holy war and of polygamy, have one and all been rigidly suppressed by the Pen of Bahá'u'lláh, whilst the rigidity and rigor of certain observances, such as fasting, and which are necessary to the devotional life of the individual, have been considerably abated.
Dear friends! Feeble though our Faith may now appear in the eyes of men, who either denounce it as an offshoot of IsUm,
Page 269THE WORLD ORDER OF BAHÁ'U'LLÁH 269
or contemptuously ignore it as one more of those obscure sects that abound in the West, this priceless gem of Divine Revelation, now still in its embryonic state, shall evolve within the shell of His law, and shall forge ahead, undivided and unimpaired, till it embraces the whole of mankind. Only those who have already recognized the supreme station of Dab 4'u'lhih, only those whose hearts have been touched by His love, and have become familiar with the potency of His spirit, can adequately appreciate the value of this Divine Economy � His inestimable gift to mankind.
(March 21, 1930.)THE inexorable march of recent events has carried humanity so near to the goal foreshadowed by Bahá'u'lláh that no responsible follower of His Faith, viewing on all sides the distressing evidences of the world's travail, can remain unmoved at the thought of its approaching deliverance.
It would not seem inappropriate, at a time when we are commemorating the world over, the termination of the first decade since 'Abdu'l-Bahá sudden removal' from our midst, to ponder, in the light of the teachings bequeathed by Him to the world, such events as have tended to hasten the gradual emergence of the World Order anticipated by Bahá'u'lláh.
Ten years ago, this very day, there flashed upon the world the news of the passing of Him Who alone, through the ennobling influence of His love, strength and wisdom, could have proved its stay and solace in the many afflictions it was destined to suffer.
How well we, the little band of His avowed supporters who lay claim to have recognized the Light that shone within Him, can still remember His repeated allusions, in the evening of His earthly life, to the tribulation and turmoil with which an unregenerate humanity was to be increasingly afflicted.
How poignantly some of us can recall His pregnant remarks, in the presence of the pilgrims and visitors who thronged His doors on the morrow of the jubilant celebrations that greeted the termination of the World War � a war, which by the horrors it evoked, the losses it entailed and the complications it engendered, was destined to exert so far-reaching an influence on the fortunes of mankind. How serenely, yet how powerfulLy, He stressed the cruel deception which a Pact, hailed by peoples 'November 28, 1921.
and nations as the embodiment of triumphant justice and the unfailing instrument of an abiding peace, held in store for an unrepentant humanity. rrpeace, Peace," how often we heard Him remark, ret he lips of to � tent at es and peoples unceasingly proclaim, whereas the fire of unquenched hatreds still smoulders in their hearts." How often we heard Him raise His voice, whilst the tumult of triumphant enthusiasm was still at its height and long before the faintest misgivings could have been felt or expressed, confidently declaring that the Document, extolled as the Charter of a liberated humanity, contained within itself seeds of such bitter deception as would further enslave the world. How abundant are now the evidences that attest the perspicacity of His unerring judgment!
Ten years of unceasing turmoil, so laden with anguish, so fraught with incalculable consequences to the future of civilization, have brought the world to the verge of a calamity too awful to contemplate.
Sad indeed is the contrast between the manifestations of confident enthusiasm in which the Plenipotentiaries at Versailles so freely indulged and the cry of unconcealed distress which victors and vanquished alike are now raising in the hour of bitter disillusion.
Neither the force which the Framers and Guarantors of the Peace Treaties have mustered, nor the lofty ideals which originally animated the Author of the Covenant of the League of Nations, have proved a suffi-dent bulwark against the forces of internal disruption with which a structure so labori-ousiy contrived had been consistently assailed. Neither the provisions of the socalled Settlement which the victorious Powers have sought to impose, nor the machinery of an institution which America's
Page 270illustrious and farseeing President had conceived, have proved, either in conception or practice, adequate instruments to ensure the integrity of the Order they had striven to establish.
erThe ills from which the world now suffers," wrote 'Abdu'l-Bahá in January, 1920, "wiii multiply; the gloom which envelops it will deepen. The Balkans will remain discontented.
Its restlessness will increase. The vanquished Powers will continue to agitate. They will resort to every measure that may rekindle the flame of war. Movements, newly-born and worldwide in their range, ivill exert their utmost effort for the advancement of their designs. The Movement of the Left will acquire great i'mportance. Its influence will spread."
Economic distress, since those words were written, together with political confusion, financial upheavals, religious restlessness and racial animosities, seem to have conspired to add immeasurably to the burdens under which an impoverished, a war-weary world is groaning. Such has been the cumulative effect of these successive crises, following one another with such bewildering rapidity, that the very foundations of society are trembling. The world, to whichever continent we turn our gaze, to however remote a region our survey may extend, is everywhere assailed by forces it can neither explain nor control.
Europe, hitherto regarded as the cradle of a highly-vaunted civilization, as the torchbearer of liberty and the mainspring of the forces of world industry and commerce, stands bewildered and paralyzed at the sight of so tremendous an upheaval. Long-cher-ished ideals in the political no less than in the economic sphere of human activity are being severely tested under the pressure of reactionary forces on one hand and of an insidious and persistent radicalism on the other. From the heart of Asia distant rumblings, ominous and insistent, portend the steady onslaught of a creed which, by its negation of God, His Laws and Principles, threatens to disrupt the foundations of human society.
The clamor of a nascent nationalism, coupled with a recrudescence of skepticism and unbelief, come as added misfortunes to a continent hitherto regarded as the symbol of agelong stability and undis turbed resignation. From darkest Africa the first stirrings of a conscious and determined revolt against the aims and methods of political and economic imperialism can be increasingly discerned, adding their share to the growing vicissitudes of a troubled age. Not even America, which until very recently prided itself on its traditional policy of aloofness and the selfcontained character of its economy, the invulnerability of its institutions and the evidences of its growing prosperity and prestige, has been able to resist the impelling forces that have swept her into the vortex of an economic hurricane that now threatens to impair the basis of her own industrial and economic life.
Even faraway Australia, which, owing to its remoteness from the storm-centers of Europe, would have been expected to be immune from the trials and torments of an ailing continent, has been caught in this whirlpool of passion and strife, impotent to extricate herself from their ensnaring influence.
Never indeed have there been such widespread and basic upheavals, whether in the social, economic or political spheres of human activity as those now going on in different parts of the world. Never have there been so many and varied sources of danger as those that now threaten the structure of society.
The following words of Bahá'u'lláh are indeed significant as we pause to reflect upon the present state of a strangely disordered world: t~HOW long will humanity persist in its waywardness? How long will injustice continue?
How long is chaos and confusion to reign amongst men?
Flow long will discord agitate the face of society? The winds of despair are, alas, blowing from every direction, and the strife that divides and afflicts the human race is daily increasing. The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appears to be lamentably defective.~~ The disquieting influence of over thirty million souTh living under minority conditions throughout the continent of Europe; the vast and ever-swelling army of the unemployed with its crushing burden and demoralizing influence on governments and peoples; the wicked, unbridled race of arma
Page 271ments swallowing an ever-increasing share of the substance of already impoverished nations; the utter demoralization from which the international financial markets are now increasingly suffering; the onslaught of secularism invading what has hitherto been regarded as the impregnable strongholds of Christian and Muslim orthodoxy � these stand out as the gravest symptoms that bode ill for the future stability of the structure of modern civilization. Little wonder if one of Europe's pre~minent thinkers, honored for his wisdom and restraint, should have been forced to make so bold an assertion: ccThe world is passing through the gravest crisis in the history of civilization."
"'We stand," writes another, "before either a world catastrophe, or perhaps before the dawn of a greater era of truth and wisdom."
cdt is in such times," he adds, "that religions have perished and are born."
Might we not already discern, as we scan the political horizon, the alignment of those forces that are dividing afresh the continent of Europe into camps of potential combatants, determined upon a contest that may mark, unlike the last war, the end of an epoch, a vast epoch, in the history of human evolution?
Are we, the privileged custodians of a priceless Faith, called upon to witness a cataclysmical change, politically as fundamental and spiritually as beneficent as that which precipitated the fall of the Roman Empire in the West? Might it not happen � every vigilant adherent of the Faith of Bahá'u'lláh might well pause to reflect � that out of this world eruption there may stream forces of such spiritual energy as shall recall, nay eclipse, the splendor of those signs and wonders that accompanied the establishment of the Faith of Jesus Christ? Might there not emerge out of the agony of a shaken world a religious revival of such scope and power as to even transcend the potency of those world-directing forces with which the Religions of the Past have, at fixed intervals and according to an inscrutable Wisdom, revived the fortunes of declining ages and peoples? Might not the bankruptcy of this present, this highly-vaunted materialistic civilization, in itself clear away the choking weeds that now hinder the unfoldment and future efflorescence of Goe?s struggling Faith?
Let Bahá'u'lláh Himselfshed the illumination of His words upon our path as we steer our course amid the pitfalls and miseries of this troubled age. More than fifty years ago, in a world far removed from the ills and trials that now torment it, there flowed from His Pen these prophetic words: rrThe world is in travail and its agitation waxeth day by day. Its face.
is turned towards waywardness and unbelief. Such shall be its plight that to disclose it now would not be, meet and seemly.
Its perversity ivill long continue. And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake. Then and only then will the Divine Standard be unfurled and the Nightingale of Paradise warble its melody."
Dearly beloved friends!Humanity, whether viewed in the light of man's individual conduct or in the existing relationships between organized communities and nations, has, alas, strayed too far and suffered too great a decline to be redeemed through the unaided efforts of the best among its recognized rulers and statesmen � however disinterested their motives, however concerted their action, however unsparing in their zeal and devotion to its cause. No scheme which the calculations of the highest statesmanship may yet devise, no doctrine which the most distinguished exponents of economic theory may hope to advance, no principle which the most ardent of moralists may strive to inculcate, can provide, in the last resort, adequate foundations upon which the future of a distracted world can be built. No appeal for mutual tolerance which the worldly-wise might raise, however compelling and insistent, can calm its passions or help restore its vigor. Nor would any general scheme of mere organized international cooperation, in whatever sphere of human activity, however ingenious in conception or extensive in scope, succeed in removing the root cause of the evil that has so rudely upset the equilibrium of present day society. Not even, I venture to assert, would the very act of devising the machinery required for the political and
Page 272The new garden and entrance to the BTh's Shrine, looking westward.
New garden and approach to the BTh's Shrine, looking eastward towards the
Iranian Pilgrim House.economic unification of the world � a princi-pie that has been increasingly advocated in recent times � provide in itself the antidote against the poison that is steadily undermining the vigor of organized peoples and nations.
What else, might we not confidently affirm, but the unreserved acceptance of the Divine Program enunciated, with such simplicity and force as far back as sixty years ago, by Bahá'u'lláh, embodying in its essentials God's divinely appointed scheme for the unification of mankind in this age, coupled with an indomitable conviction in the unfailing efficacy of each and all of its provisions, is eventually capable of withstanding the forces of internal disintegration which, if unchecked, must needs continue to eat into the vitals of a despairing society. It is towards this goal � the goal of a new World Order, Divine in origin, all-embrac-ing in scope, equitable in principle, challenging in its features � that a harassed humanity must stnve.
To claim to have grasped all the implications of Bahá'u'lláh's prodigious scheme for worldwide human solidarity, or to have fathomed its import, would be presumptuous on the part of even the declared supporters of His Faith. To attempt to visualize it in all its possibilities, to estimate its future benefits, to picture its glory, would be premature at even so advanced a stage in the evolution of mankind.
All we can reasonably venture to attempt is to strive to obtain a glimpse of the first streaks of the promised Dawn that must, in the fullness of time, chase away the gloom that has encircled humanity. All we can do is to point out, in their broadest outlines, what appears to us to be the guiding principles underlying the World Order of Bahá'u'lláh, as amplified and enunciated by 'Abdu'l-Bahá, the Center of His Covenant with all mankind and the appointed
Interpreter and ExpounderThat the unrest and suffering afflicting the mass of mankind are in no small measure the direct consequences of the World War and are attributable to the unwisdom and shortsightedness of the framers of the Peace Treaties oniy a biased mind can refuse to admit. That the financial obliga dons contracted in the course of the war, as well as the imposition of a staggering burden of reparations upon the vanquished, have, to a very great extent, been responsible for the maldistribution and consequent shortage of the world's monetary gold supply, which in turn has, to a very great measure, accentuated the phenomenal fall in prices and thereby relentlessly increased the burdens of impoverished countries, no impartial mind would question.
That intergovernmental debts have imposed a severe strain on the masses of the people in Europe, have upset the equilibrium of national budgets, have crippled national industries, and led to an increase in the number of the unemployed, is no less apparent to an unprejudiced observer.
That the spirit of vim-dictiveness, of suspicion, of fear and rivalry, engendered by the war, and which the provisions of the Peace Treaties have served to perpetuate and foster, has led to an enormous increase of national competitive armaments, involving during the last year the aggregate expenditure of no less than a thousand million pounds, which in turn has accentuated the effects of the worldwide depression, is a truth that even the most superficial observer will readily admit. That a narrow and brutal nationalism, which the postwar theory of self-determination has served to reinforce, has been chiefly responsible for the policy of high and prohibitive tariffs, so injurious to the healthy flow of international trade and to the mechanism of international finance, is a fact which few would venture to dispute.
It would be idle, however, to contend that the war, with all the losses it involved, the passions it aroused and the grievances it left behind, has solely been responsible for the unprecedented confusion into which almost every section of the civilized world is plunged at present.
Is it not a fact � and this is the central idea I desire to emphasize � that the fundamental cause of this world unrest is attributable, not so much to the consequences of what must sooner or later come to be regarded as a transitory dislocation in the affairs of a continually changing world, but rather to the failure of those into whose hands the immediate destinies of peo-pies and nations have been committed, to
Page 274adjust their systems of economic and po-utica1 institutions to the imperative needs of a fast evolving age? Are not these intermittent crises that convulse presentday society due primarily to the lamentable inability of the world's recognized leaders to read aright the signs of the times, to rid themselves once for all of their preconceived ideas and fettering creeds, and to reshape the machinery of their respective governments according to those standards that are implicit in Bahá'u'lláh's' supreme declaration of the Oneness of Mankind � the chief and distinguishing feature of the Faith He proclaimed? For the principle of the Oneness of Mankind, the cornerstone of Bahá'u'lláh's world-embracing dominion, implies nothing more or less than the enforcement of His scheme for the unification of the world � the scheme to which we have already referred.
"In every Dispensation," writes 'Abdu'l-Bahá, ttthe light of Divine Guidance has been focussed upon one central theme.
� In this wondrous Revelation, this glorious century, the foundation of the Faith of God and the distinguishing feature of His Law is the consciousness of the Oneness of Mankind."
How pathetic indeed are the efforts of these leaders of human institutions who, in utter disregard of the spirit of the age, are striving to adjust national processes, suited to the ancient days of selfcontained nations, to an age which must either achieve the unity of the world, as adumbrated by Bahá'u'lláh, or perish. At so critical an hour in the history of civilization it behooves the leaders of all the nations of the world, great and small, whether in the East or in the West, whether victors or vanquished, to give heed to the clarion call of Bahá'u'lláh and, thoroughly imbued with a sense of world solidarity, the sine qud non of loyalty to His Cause, arise manfully to carry out in its entirety the one remedial scheme He, the Divine Physician, has prescribed for an ailing humanity. Let them discard, once for all, every preconceived idea, every national prejudice, and give heed to the sublime counsel of 'Abdu'l-Bahá, the authorized Expounder of His teachings. "You can best serve your country," was 'Abdu'1 � Báb's rejoinder to a high official in the service of the federal government of the United States of America, who had questioned Him as to the best manner in which he could promote the interests of his government and people, ttjf you strive, in your capacity as a citizen of the world, to assist in the eventual application of the principle of federalism underlying the go~ernmenz of your own country to the relationships now existing between the peopies and nations of the world."
In "The Secret of Divineoutstanding contribution to the future reorganization of the world, we read the following: "True civilization will unfurl its banner in the midmost heart of the world whenever a certain number of its distinguished and high-minded sovereigns � the shining exemplars of devotion and determination � shall, for the good and happiness of all mankind, arise, with firm resolve and clear vision, to establish the Cause of Universal Peace.
They must make the Cause of Peace the object of general consultation, and seek by every means in their power to establish a Union of the nations of the world. They must conclude a binding treaty and establish a covenant, the provisions of which shall be sound, inviolable and definite. They must proclaim it to all the world and obtain for it the sanction of all the human race.
This supreme and noble undertaking � the real source of the peace and wellbeing of all the world � should be regarded as sacred by all that dwell on earth.
All the forces of humanity must be mobilized to ensure the stability and permanence of this Most Great Covenant. In this all-embracing pact the limits and frontiers of each and every nation should be clearly fixed, the principles underlying the relations of governments towards one another definitely laid down, and all international agreements and obligations ascertained. In like manner, the size of the armaments of every government should be strictly limited, for if the preparations for war and the military forces of any nation should be allowed to increase, they will arouse the suspicion of others. The fundamental principle underlying this so'-emn Pact should be so fixed that if any government later violate any one of its prow
Page 275THE WORLD ORDER OF BAHÁ'U'LLÁH 275
sions, all the governments on earth should arise to reduce it to utter submission, nay the human race as a whole should resolve, with every power at its disposal, to destroy that government. Should this greatest of all remedies be applied to the sick body of the world, it will assuredly recover from its ills and will remain eternally safe and secure.
"A few," He further adds, ccunaware of the power latent in human endeavor, consider this matter as highly impracticable, nay even beyond the scope of man's utmost efforts.
Such is not the case, however. On the contrary, thanks to the unfailing grace of God, the lovingkindness of His favored ones, the endeavors of unrivalled wise and capable souis, and the thoughts and ideas of the peerless leaders of this age, nothing whatsoever can be regarded as unattainable.
Endeavor, ceaseless endeavor, is required. Nothing short of an indomitable determination can possibly achieve it. Many a cause past ages have regarded as purely visionary, yet in this day have become most easy and practicable.
Why should this most great and lofty cause � the daystar of the firmament of true civilization and the cause of the glory, the advancement, the wellbeing and the success of all humanity � be regarded as impossible of achievement?
Surely the day will come when its beauteous light shall shed illumination upon the assemblage of man.
In one of His Tablets 'Abdu'l-Bahá, elucidating further His noble theme, reveals the following: ttIn cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved. Continents remaihed widely divided, nay even among the peoples of one and the same continent association and interchange of thought were well nigh impossible. Consequently intercourse, understanding and unity amongst all the peo-pies and kindreds of the earth were unattainable.
In this day, however, means of communication have multiplied, and the five continents of the earth have virtually merged into one. In like manner all the members of the human family, whether peoples or governments, cities or villages, have become increasingly interdependent. For none is self-sufficiency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day.
Hence the unity of all mankind can in this day be achieved. Verily this is none other but one of the wonders of this wondrous age, this glorious century.
Of this past ages have been deprived, for this century � the century of light � has been endowed with unique and unprecedented glory, power and illumination.
Hence the miraculous unfolding of a fresh marvel every day. Eventually it will be seen how bright its candles will burn in the assemblage of man.
ccBehold how its light is now dawning upon the world's darkened horizon.
The first candle is unity in the political realm, the early glimmerings of which can now be discerned.
The second candle is unity of thought in world undertakings, the consummation of which will ere long be witnessed. The third candle is unity in freedom which will surely come to pass. The fourth candle is unity in religion which is the cornerstone of the foundation itself, and which, by the power of God, will be revealed in all its splendor.
The fifth candle is the zinity of nations � a unity which in this century will be securely established, causing all the peoples of the world to regard themselves as citizens of one common fatherland.
The sixth candle is unity of races, making of all that dwell on earth peoples and kindreds of one race.
The seventh candle is unity of language, that is, the choice of a universal tongue in which all peoples will be instructed and converse. Each and every one of these will inevitably come to pass, inasmuch as the power of the Kingdom of God will aid and assist in their realization.~~ Over sixty years ago, in His Tablet to Queen Victoria, Bahá'u'lláh, addressing ccthe concourse of the rulers of the earth," revealed the following: teTake ye counsel together, and let your concern be only for that which profiteth mankind and bettereth the condition thereof.
Regard the world as the human body which though created whole and
Page 276perfect has been afflicted, through divers causes, with grave ills and maladies.
Not for one day did it rest, nay its sicknesses waxed more severe, as it fell under the treatment of unskilled physicians who have spurred on the steed of their worldly desires and have erred grievously. And, if at one time, through the care of an able physician, a member of that body was healed, the rest remained afflicted as before.
Thus informeth you the All-Knowing, the All-Wise.That which the Lord hath ordained as a sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, all-powerful and inspired Physician.
This verily is the truth, and all else naught but error.
In a further passage Bahá'u'lláh adds these words: "We see you adding every year unto your expenditures and laying the burden thereof on the people whom ye rule; this verily is naught but grievous injustice. Fear the sighs and tears of this wronged One, and burden not your peoples beyond that which they can endure. Be reconciled among yourselves, that ye may need armaments no more save in a measure to safeguayd your territories and dominions. Be united, 0 concourse of the sovereigns of the world, for thereby will the tempest of discord be stilled amongst you and your peoples find rest. Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice."
What cisc could these weighty words signify if they did not point to the inevitable curtailment of unfettered national sovereignty as an indispensable preliminary to the formation of the future Commonwealth of all the nations of the world? Some form of a world superstate must needs be evolved, in whose favor all the nations of the world will have willingly ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, except for purposes of maintaining internal order within their respective dominions. Such a state will have to include within its orbit an international executive adequate to enforce supreme and unchallengeable authority on every recalcitrant member of the commonwealth; a world parliament whose members shall be elected by the people in their respective countries and whose election shall be confirmed by their respective governments; and a supreme tribunal whose judgment will have a binding effect even in such cases where the parties concerned did not voluntarily agree to submit their case to its consideration. A world community in which all economic barriers will have been permanently demolished and the interdependence of Capital and Labor definitely recognized; in which the clamor of religious fanaticism and strife will have been forever stilled; in which the flame of racial animosity will have been finally extinguished; in which a single code of international law � the product of the considered judgment of the world's federated representatives � shall have as its sanction the instant and coercive intervention of the combined forces of the federated units; and finally a world community in which the fury of a capricious and militant nationalism will have been transmuted into an abiding consciousness of world citizenship � such indeed, appears, in its broadest outline, the Order anticipated by Bahá'u'lláh, an Order that shall come to be regarded as the fairest fruit of a siowiy maturing age.
"The Tabernacle of Unity," Bahá'u'lláh proclaims in His message to all mankind, "has been raised; regard ye not one another as strangers.
Of one tree are all ye the fruit and of one bough the leaves. The world is but one country and mankind its citizens.
Let not a man glory in that he loves his country; let him rather glory in this, that he loves his kind."
Let there be no misgivings as to the animating purpose of the worldwide Law of Bahá'u'lláh. Far from aiming at the subversion of the existing foundations of society, it seeks to broaden its basis, to re � mold its institutions in a manner Consonant with the needs of an everchanging world. It can conflict with no legitimate allegiances, nor can it undermine essential loyalties.
Its purpose is neither to stifle the flame of a sane and intelligent patriotism in men's hearts, nor to abolish the system of
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national autonomy so essential if the evils of excessive centralization are to be avoided. It does not ignore, nor does it attempt to suppress the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world. It calls for a wider loyalty, for a larger aspiration than any that has animated the human race. It insists upon the subordination of national impulses and interests to the imperative claims of a unified world.
It repudiates excessive centralization on one hand, and disclaims all attempts at uniformity on the other. Its watchword is unity in diversity such as 'Abdu'l-Bahá Himself has explained: ~~Consider the flowers of a garden. Though differing in kind, color, form and shape, yet, inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm and addeth unto their beauty. How unpicasing to the eye if all the flowers and plants, the leaves and blossoms, the fruit, the branches and the trees of that garden were all of the same shape and color!
Diversity of hues, form and shape enricheth and adorneth the garden, and heighteneth the effect thereof. In like manner, when divers shades of thought, temperament, and character, are brought together under the power and influence of one central agency, the beauty and glory of human perfection will be revealed and made manifest. Naught but the celestial potency of the Word of God, which ruleth and transcendeth the realities of all things, is capable of harmonizing the divergent thoughts, sentiments, ideas and convictions of the children of men.
The call of Bahá'u'lláh is primarily directed against all forms of provincialism, all insularities and prejudices. If long-cher-ished ideals and time-honored institutions, if certain social assumptions and religious formulas have ceased to promote the welfare of the generality of mankind, if they no longer administer to the needs of a continually evolving humanity, let them be swept away and relegated to the limbo of obsolescent and forgotten doctrines. Why should these, in a world subject to the immutable law of change and decay, be exempt from the deterioration that must needs overtake every human institution?
For legal standards, political and economic theories are solely designed to safeguard the interests of humanity as a whole, and not humanity to be crucified for the preservation of the integrity of any particular law or doctrine.
Let there be no mistake.The principle of the Oneness of Mankind � the pivot round which all the teachings of Bahá'u'lláh revolve � is no mere outburst of ignorant emotionalism or an expression of vague and pious hope.
Its appeal is not to be merely identified with a reawakening of the spirit of brotherhood and goodwill among men, nor does it aim solely at the fostering of harmonious cooperation among individual peoples and nations. Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not oniy to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family.
It does not constitute merely the enunciation of an ideal, but stands inseparably associated with an institution adequate to embody its truth, demonstrate its validity, and perpetuate its influence. It implies an organic change in the structure of presentday society, a change such as the world has not yet experienced. It constitutes a challenge, at once bold and universal, to outworn shibboleths of national creeds � creeds that have had their day and which must, in the ordinary course of events as shaped and controlled by Providence, give way to a new gospel, fundamentally different from, and infinitely superior to, what the world has already conceived. It calls for no less than the reconstruction and the demilitarization of the whole civilized world � a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.
It represents the consummation of Lwman evolution � an evolution that has had its earliest beginnings in the birth of family life, its subsequent development in the achievement of tribal solidarity, leading in turn to the constitution of the city-state, and expanding later into the institution of independent and sovereign nations.
The principle of the Oneness of Mankind, as proclaimed by Bahá'u'lláh, carries with it, no more and no less, than a solemn assertion that attainment to this final stage in this stupendous evolution is not oniy necessary but inevitable, that its realization is fast approaching, and that nothing short of a power that is born of God can succeed in establishing it. So marvellous a conception finds its earliest manifestations in the efforts consciously exerted and the modest beginnings already achieved by the declared adherents of the Faith of Bahá'u'lláh who, conscious of the sublimity of their calling and initiated into the ennobling principles of His Administration, are forging ahead to establish His Kingdom on this earth.
It has its indirect manifestations in the gradual diffusion of the spirit of world solidarity which is spontaneously arising out of the welter of a disorganized society.
It would be stimulating to follow the history of the growth and development of this lofty conception which must increasingly engage the attention of the responsible custodians of the destinies of peoples and nations. To the states and principalities just emerging from the welter of the great Napoleonic upheaval, whose chief preoccupation was either to recover their rights to an independent existence or to achieve their national unity, the conception of world soiL-darity seemed not only remote but incon � ceivable.
It was not until the forces of nationalism had succeeded in overthrowing the foundations of the Holy Alliance that had sought to curb their rising power, that the possibility of a world order, transcending in its range the political institutions these nations had established, came to be seriously entertained.
It was not until after the World War that these exponents of arrogant nationalism came to regard such an order as the object of a pernicious doctrine tending to sap that essential loyalty upon which the continued existence of their national life depended. With a vigor that recalled the energy with which the members of the Holy Alliance sought to stifle the spirit of a rising nationalism among the peoples liberated from the Napoleonic yoke, those champions of an unfettered national sovereignty, in their turn, have labored and are still laboring to discredit principles upon which their own salvation must ultimately depend.
The fierce opposition which greeted the abortive scheme of the Geneva Protocol; the ridicule poured upon the proposal for a United States of Europe which was subsequently advanced, and the failure of the general scheme for the economic union of Europe, may appear as setbacks to the efforts which a handful of foresighted people are earnestly exerting to advance this noble ideal.
And yet, are we not justified in deriving fresh encouragement when we observe that the very consideration of such proposals is in itself an evidence of their steady growth in the minds and hearts of men. In the organized attempts that are being made to discredit so exalted a conception are we not witnessing the repetition, on a larger scale, of those stirring struggles and fierce controversies that preceded the birth, and assisted in the reconstruction, of the unified nations of the West?
To take but one instance.How confident were the assertions made in the days preceding the unification of the states of the North American continent regarding the insuperable barriers that stood in the way of their ultimate federation!
Was it not widely and emphatically declared that the conflicting interests, the mutual distrust, the differences of government and habit that divided the states were such as no force, whether spiritual or temporal, could ever hope to harmonize or control? And yet how different were the conditions prevailing a hundred and fifty years ago from those that characterize presentday society! It would indeed be no exaggeration to say that the absence of those facilities which modern scientific progress has placed at the service of humanity in our time made of the problem of welding the American states into a single federation a task infinitely more corn
Page 279THE WORLD ORDER OF BAHÁ'U'LLÁH 279
plex than that which confronts a divided humanity in its efforts to achieve the unification of all mankind.
Who knows that for so exalted a conception to take shape a suffering more intense than any it has yet experienced will have to be inflicted upon humanity? Could anything less than the fire of a civil war with all its violence and vicissitudes � a war that nearly rent the great American Republic � have welded the states, not only into a Union of independent units, but into a Nation, in spite of all the ethnic differences that characterized its component parts? That so fundamental a revolution, involving such far-reaching changes in the structure of society, can be achieved through the ordinary processes of diplomacy and education seems highly improbable. We have but to turn our gaze to humanity's bloodstained history to realize that nothing short of intense mental as well as physical agony has been able to precipitate those epochmaking changes that constitute the greatest landmarks in the history of human civilization.
Great and far-reaching as have been those changes in the past, they cannot but appear, when viewed in their proper perspective, except as subsidiary adjustments preluding that transformation of unparalleled majesty and scope which humanity is in this age bound to undergo. That the forces of a world catastrophe can alone precipitate such a new phase of human thought is, alas, becoming increasingly apparent.
That nothing short of the fire of a severe ordeal, unparalleled in its intensity, can fuse and weld the discordant entities, that constitute the elements of presentday civilization, into the integral components of the world Commonwealth of the future is a truth which future events will increasingly demonstrate.
The prophetic voice of Bahá'u'lláh warning, in the concluding passages of the Hidden Words, !~the peoples of the world" that an unforeseen calamity is following them and that grievous retribution awaiteth them" throws indeed a lurid light upon the immediate fortunes of sorrowing humanity. Nothing but a fiery ordeal, out of which humanity will emerge, chastened and prepared, can succeed in implanting that sense of responsibility which the leaders of a newborn age must arise to shoulder.
I would again direct your attention to those ominous words of Bahá'u'lláh which I have already quoted: "And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake."
Has not 'Abdu'l-Bahá Himselfasserted in unequivocal language that "another war, fiercer than the last, will assuredly break out"?
Upon the consummation of this colossal, this unspeakably glorious enterprise � an enterprise that baffled the resources of Roman statesmanship and which Napoleon's desperate efforts failed to achieve � will depend the ultimate realization of that millennium of which poets of all ages have sung and seers have long dreamed. Upon it will depend the fulfillment of the prophecies uttered by the Prophets of old when swords shall be beaten into ploughshares and the lion and the lamb lie down together. It alone can usher in the Kingdom of the Heavenly Father as anticipated by the
Faith of Jesus Christ.It alone can lay the foundation for the New World Order visualized by
Bahá'u'lláh � a World Orderthat shall reflect, however dimly, upon this earthly plane, the ineffable splendors of the Abh~i Kingdom.
One word more in conclusion.The proclamation of the Oneness of Mankind � the head cornerstone of Bahá'u'lláh's all-em-bracing dominion � can under no circumstances be compared with such expressions of pious hope as have been uttered in the past. His is not merely a call which He raised, alone and unaided, in the face of the relentless and combined opposition of two of the most powerful Oriental potentates of His day � while Himself an exile and prisoner in their hands. It implies at once a warning and a promise � a warning that in it lies the sok means for the salvation of a greatly suffering world, a promise that its realization is at hand.
Uttered at a time when its possibility had not yet been seriously envisaged in any part of the world, it has, by virtue of that celestial potency which the Spirit of Bahá'u'lláh has breathed into it, come at last to be re
Page 280garded, by an increasing number of thoughtful men, not oniy as an approaching possibility, but as the necessary outcome of the forces now operating in the world.
Surely the world, contracted and transformed into a single highly complex organism by the marvellous progress achieved in the realm of physical science, by the worldwide expansion of commerce and industry, and struggling, under the pressure of world economic forces, amidst the pitfalls of a materialistic civilization, stands in dire need of a restatement of the Truth underlying all the Revelations of the past in a language suited to its essential requirements.
And what voice other than that of Bahá'u'lláh � the Mouthpiece of God for this age � is capable of effecting a transformation of society as radical as that which He has already accomplished in the hearts of those men and women, so diversified and seemingly irreconcilable, who constitute the body of His declared followers throughout the world?
That such a mighty conception is fast budding out in the minds of men, that voices are being raised in its support, that its salient features must fast crystallize in the consciousness of those who are in authority, few indeed can doubt. That its modest beginnings have already taken shape in the worldwide Administration with which the adherents of the Faith of Bahá'u'lláh stands associated oniy those whose hearts are tainted by prejudice can fail to perceive.
Ours, dearly-beloved coworkers, is the paramount duty to continue, with undimmed vision and unabated zeal, to assist in the final erection of that Edifice the foundations of which Bahá'u'lláh has laid in our hearts. Ours is the duty to derive added hope and strength from the general trend of recent events, however dark their immediate effects, and to pray with unremitting fervor that He may hasten the approach of the realization of that Wondrous Vision which constitutes the brightest emanation of His Mind and the fairest fruit of the fairest civilization the world has yet seen.
Might not the hundredth anniversary 1 of the Declaration of the Faith of Bahá'u'lláh mark the inauguration of so vast an era in human history?
(November 28, 1931.)We stand too close to so colossal a Revelation to expect in this, the first century of its era, to arrive at a just estimate of its towering grandeur, its infinite possibilities, its transcendent beauty.
Small though our present numbers may be, however limited our capacities, or circumscribed our influence, we, into whose hands so pure, so tender, so precious, a heritage has been entrusted, should at all times strive, with unrelaxing vigilance, to abstain from any thoughts, words, or deeds, that might tend to dim its brilliance or injure its growth.
Dear friends: Clear and emphatic as are the instructions which our departed Master has reiterated in countless Tablets bequeathed by Him to his followers throughout the world, a few, owing to the restricted influence of the Cause in the West, have been purposely withheld from the body of His occidental disciples, who, despite their numerical inferiority, are now exercising such a preponderating influence in the direc don and administration of its affairs. I feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instruction which, at the present stage of the evolution of our Faith, should be increasingly emphasized, irrespective of its application to the East or to the West. And this principle is no other than that which involves the nonparticipation by the adherents of the Faith of Bahá'u'lláh, whether in their individual capacities or collectively as local or national Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government.
Whether it be in the publications which they initiate and supervise; or in their official and public deliberations; or in the posts they occupy and the services they render; or in the communications they address to their fellow-disciples; or in their 1 1963.
Page 281Gathered together under the Big Tree at Geyserville, California, at the Nineteen Day Feast, July, 1936.
Page 282dealings with men of eminence and authority; or in their affiliations with kindred societies and organizations, it is, I am firmly convinced, their first and sacred obligation to abstain from any word or deed that might be construed as a violation of this vital principle. Theirs is the duty to demonstrate, on one hand, their unqualified loyalty and obedience to whatever is the considered judgment of their respective governments.
Let them refrain from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions.
In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests of that worldwide Fellowship which it is their aim to guard and foster. Let them beware lest they allow themselves to become the tools of unscrupulous politicians, or to be entrapped by the treacherous devices of the plotters and the perfidious among their countrymen. Let them so shape their lives and regulate their conduct that no charge of secrecy, of fraud, of bribery or of intimidation may, however ill-founded, be brought against them.
Let them rise above all particularism and partisanship, above the vain disputes, the petty calculations, the transient passions that agitate the face, and engage the attention, of a changing world.
Itis their duty to strive to distinguish, as clearly as they possibly can, and if needed with the aid of their elected representatives, such posts and functions as are either diplomatic or political from those that are purely administrative in character, and which under no circumstances are affected by the changes and chances that political activities and party government, in every land, must necessarily involve. Let them affirm their unyielding determination to stand, firmly and unreservedly, for the way of Bahá'u'lláh, to avoid the entanglements and hick-erings inseparable from the pursuits of the politician, and to become worthy agencies of that Divine Polity which incarnates God's immutable Purpose for all men.
It should be made unmistakably clear that such an attitude implies neither the slightest indifference to the cause and interests of their own country, nor involves any insubordination on their part to the authority of recognized and established governments. Nor does it constitute a repudiation of their sacred obligation to promote, in the most effective manner, the best interests of their government and people. It indicates the desire cherished by every true and loyal follower of Bahá'u'lláh to serve, in an unselfish, unostentatious and patriotic fashion, the highest interests of the country to which he belongs, and in a way that would entail no departure from the high standards of integrity and truthfulness associated with the teachings of His Faith. (March 21, 1932.)
AMERICA AND THE MOST GREAT PEACEIt is not for me, nor does it seem within the competence of any one of the present generation, to trace the exact and full history of the rise and gradual consolidation of this invincible arm, this mighty organ, of a continually advancing Cause. It would be premature at this early stage of its evolution, to attempt an exhaustive analysis, or to arrive at a just estimate, of the impelling forces that have urged it forward to occupy so exalted a place among the various instruments which the Hand of Omnipotence has fashioned, and is now perfecting, for the execution of
His divine Purpose. Futurehistorians of this mighty Revelation, endowed with pens abler than any which its presentday supporters can claim to possess, will no doubt transmit to posterity a masterly exposition of the origins of those forces which, through a remarkable swing of the pendulum, have caused the administrative center of the Faith to gravitate, away from its cradle, to the shores of the American continent and towards its very heart � the present mainspring and chief bulwark of its fast evolving institutions.
On them will devolve the task of recording the history, and of estimating
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the significance, of so radical a revolution in the fortunes of a siowiy maturing Faith. Theirs will be the opportunity to extol the virtues and to immortalize the memory of those men and women who have participated in its accomplishment.
Theirs will be the privilege of evaluating the share which each of these champion-builders of the World Order of Bahá'u'lláh has had in ushering in that golden Millennium, the promise of which lies enshrined in His teachings.
Does not the history of primitive Christianity and of the rise of IsUrn, each in its own way, offer a striking parallel to this strange phenomenon the beginnings of which we are now witnessing in this, the first century of the Bahá'í Era? Has not the Divine Impulse which gave birth to each of these great religious systems been driven, through the operation of those forces which the irresistible growth of the Faith itself had released, to seek away from the land of its birth and in more propitious climes a ready field and a more adequate medium for the incarnation of its spirit and the propagation of its cause? Have not the Asiatic churches of Jerusalem, of Antioch and of Alexandria, consisting chiefly of those Jewish converts, whose character and temperament inclined them to sympathize with the traditional ceremonies of the Mosaic Dispensation, been forced, as they steadily declined, to recognize the growing ascendancy of their Greek and Roman brethren? Have they not been compelled to acknowledge the superior valor and the trained efficiency which have enabled these standard-bearers of the
Cause of Jesus Christto erect the symbols of His worldwide dominion on the ruins of a collapsing Empire? I-las not the animating spirit of Islim been constrained, under the pressure of similar circumstances, to abandon the inhospitable wastes of its Arabian Home, the theatre of its greatest sufferings and exploits, to yield in a distant land the fairest fruit of its slowly maturing civilization?
C rFrom the beginning of time until the present day," 'Abdu'l-Bahá Himself affirms, "the light of Divine Revelation hath risen in the Fast and shed its radiance upon the West. The illumination thus shed hath, however, acquired in the West an extruordi nary brilliancy. Consider the Faith pro-clatmed by Jesus. Though it first appeared in the East, yet not until its light had been shed upon the West did the full measure of its potentialities be manifest." reThe day is approaching," He, in another passage, assures us, when ye shall witness how, through the splendor of the Faith of Bahá'u'lláh, the West will have replaced the East, radiating the light of Divine Guidance."
C7~ the books of the Prophets," He again asserts, erC~~j~jfl glad-tidings are recorded which are absolutely true and free from doubt.
The East hath ever been the dawning-place of the Sun of Truth. In the East all the Pro ph-fis of God have appeared.
The West hath acquired illumination from the East but in some respects the reflection of the light hath been greater in the Occident. This is specially true of Christianity.
Jesus Christ appeared in Palestine and His teachings were founded in that country. Although the doors of the Kingdom were first opened in that land and the bestowals of God were spread broadcast from its center, the people of the West have embraced and promulgated Christianity more fully than the people of the East."
Little wonder that from the same unerring pen there should have flowed, after 'Abdu'l-Bahá'í memorable visit to the West, these often-quoted words, the significance of which it would be impossible for me to overrate: ~ The continent of America," He announced in a Tablet unveiling His Divine Plan to the believers residing in the NorthEastern States of the American Republic, ens in the eyes of the one true God the land wherein the splendors of His light shall be revealed, where the righteous will abide and the free assemble."
crMay this American democracy," He Himself, while in America, was heard to remark, abe the first nation to establish the foundation of international agreement.
May it be the first nation to proclaim the unity of mankind. May it be the first to unfurl the standard of the !Most Great
Peace.' The Americanpeople are indeed worthy of being the first to build the tabernacle of the great peace and proclaim the oneness of mankind. May America become the distributing center of spiritual enlightenment and all the world receive this
Page 284heavenly blessing. For America has developed flowers and capacities greater and more wonderful than any other nations.
May the inhabitants of this country become like angels of heaven with faces turned continually toward God. May all of then; become servants of the omnipotent One. May they rise from their firesent material attainments to such a height that heavenly illumination may stream from this center to all the flea-pies of the world. This American nation is equipped and empowered to accons-pUsh that which will adorn the pages of history, to become the envy of the ivorid and be blest in both the East and the West for the triumph of its people.
The Amen-can continent gives signs and evidences of very great advancement.
Its future is even more promising, for its influence and illumination are far-reaching. It will lead all nations spiritually."
Would it seem extravagant, in the light of so sublime an utterance, to expect that in the midst of so enviable a region of the earth and out of the agony and wreckage of an unprecedented crisis there should burst forth a spiritual renaissance which, as it propagates itself through the instrumentality of the American believers, will rehabilitate the fortunes of a decadent age? It was 'Abdu'l-Bahá Himself, His most intimate associates testify, Who, on more than one occasion, intimated that the establishment of His Father's Faith in the North American continent ranked as the most outstanding among the threefold aims which, as He conceived it, constituted the principal objective of His ministry.
It was He who, in the heyday of His life and almost immediately after His Father's ascension, conceived the idea of inaugurating His mission by enlisting the inhabitants of so promising a country under the banner of Bahá'u'lláh.
He it was Who in His unerring wisdom and out of the abundance of His heart chose to bestow on His favored disciples, to the very last day of His life, the tokens of His unfailing solicitude and to overwhelm them with the marks of His special favor. It was He Who, in His declining years, as soon as delivered from the shackles of a long and cruel incarceration, decided to visit the land which had remained for so many years the object of His infinite care and love. It was He Who, through the power of His presence and the charm of His utterance, infused into the entire body of His followers those sentiments and principles which could alone sustain them amidst the trials which the very prosecution of their task would inevitably engender.
Was He not, through the several functions which He exercised whilst He dwelt amongst them, whether in the laying of the cornerstone of their House of Worship, or in the Feast which He offered them and at which He chose to serve them in person, or in the emphasis which He on a more solemn occasion placed on the implications of His spiritual station � was He not, thereby, deliberately bequeathing to them all the essentials of that spiritual heritage which He knew they would ably safeguard and by their deeds continually enrich?
And finally who can doubt that in the Divine Plan which, in the evening of His life, He unveiled to their eyes He was investing them with that spiritual primacy on which they could rely in the fulfillment of their high destiny?
~O ye apostles of Bahá'u'lláh!"He thus addresses them in one of His Tablets, feMay my life be sacrificed for you! Behold the portals which Bahá'u'lláh bath opened before you! Consider how exalted and lofty is the station you are destined to attain; how unique the favors with which you have been endowed."
ceMy thoughts," He tells them in another passage, !!are turned towards you, and my heart leaps within me at your mention.
Could ye know how my soul glows with your love, so great a happiness would flood your hearts as to cause you to become enamored with each other." reyhe full measure of your success," He declares in another Tablet, C Cis as yet unrevealed, its sig-nijicance still unapprehended.
Ere long ye will, with your own eyes, witness how brilliantly every one of you, even as a shining star, will radiate in the firnsainent of your country the light of Divine Guidance and will bestow upon its people the glory of an everlasting life." erThe range of your future achievements," He once more affirms, fCstill remains undisclosed.
I fervently hope that in the near future the whole earth may be stirred and shaken by the results of your
Page 285THE WORLD ORDER OF BAHÁ'U'LLÁH 285
achievements." frThe Almighty," He assures them, C~ivill no doubt grant you the help of His grace, will invest you with the tokens of His might, and will endue your souls with the sustaining rower of His holy Spirit."
~TC not concerned," He admonishes them, rewith the smallness of your numbers, neither be oppressed by the multitude of an unbelieving world. Exert yourselves; your mission is unspeakably glorious.
Should success crown your enterprise, America will assuredly evolve into a center from which waves of spiritual power will emanate, and the throne of the Kingdom of God will, in the plenitude of its majesty and glory, be firmly established."
(April 21, 1933.)Dearly-beloved brethren in 'Abdu'l-Bahá! With the ascension of Bahá'u'lláh the DayStar of Divine guidance which, as foretold by
Shaykh Ahmad and SiyyidKA;im, had risen in Shir~z and, while pursuing its westward course, had mounted its zenith in Adri-anople, had finally sunk below the horizon of 'Akka, never to rise again ere the complete revolution of one thousand years. The setting of so effulgent an Orb brought to a definite termination the period of Divine Revelation � the initial and most vitalizing stage in the Bahá'í era. Inaugurated by the Mb, culminating in Bahá'u'lláh, anticipated and extolled by the entire company of the Prophets of this great prophetic cycle, this period has, except for the short interval between the Báb's martyrdom and Bahá'u'lláh's shaking experiences in the SiyTh-ChAI of Tihr4n, been characterized by almost fifty years of continuous and progressive Revelation � a period which by its duration and fecundity must be regarded as unparalleled in the entire field of the world's spiritual history.
The passing of 'Abdu'l-Bahá, on the other hand, marks the closing of the Heroic and Apostolic Age of this same Dispensation � that primitive period of our Faith the splendors of which can never be rivaled, much iess be eclipsed, by the magnificence that must needs distinguish the future victories of Bahá'u'lláh' sRevelation. F or neither the achievements of the champion-builders of the presentday institutions of the Faith of Bahá'u'lláh, nor the tumultuous triumphs which the heroes of its Golden Age will in the coming days succeed in winning, can measure with, or be included within the same category as, the wondrous works associated with the names of those who have generated its very life and laid its pristine foundations.
That first and creative age of the Bahá'í era must, by its very nature, stand above and apart from the fonnative period into which we have entered and the golden age destined to succeed it. 'Abdu'l-Bahá, Who incarnates an institution for which we can find no parallel whatsoever in any of the world's recognized religious systems, may be said to have closed the Age to which He Himself belonged and opened the one in which we are now laboring.
His "Will and Testament"should thus be regarded as the perpetual, the indissoluble link which the mind of Him Who is the Mystery of God has conceived in order to insure the continuity of the three ages that constitute the component parts of the Bahá'í Dispensation.
The period in which the seed of the Faith had been siowiy germinating is thus intertwined both with the one which must witness its efflorescence and the subsequent age in which that seed will have finally yielded its golden fruit.
The creative energies released by the Law ofand evolving within the mind of 'Abdu'l-Bahá, have, by their very impact and close interaction, given birth to an Instrument which may be viewed as the Charter of the New World Order which is at once the glory and the promise of this most great Dispensation.
The Will may thus be acclaimed as the inevitable offspring resulting from that mystic intercourse between Him Who communicated the generating influence of His divine Purpose and the One Who was its vehicle and chosen recipient.
Being the Child of the Covenant � the Heir of both the Originator and the Interpreter of the Law of God � the "Will and Testament" of 'Abdu'l-Bahá can
Page 286Corner of the new extension of the terrace facing the Bib's Shrine.
A view of the new entrance to the BTh's Shrine on Mt. Carmel, showing extension of the terrace facing the Shrine.
286THE WORLD ORDER OF BAHÁ'U'LLÁH 287
no more be divorced from Him Who supplied the original and motivating impulse than from the One Who ultimately conceived it. Bahá'u'lláh's inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into the conduct of 'Abdu'l-Bahá, and their motives have been so closely wedded together, that the mere attempt to dissociate the teachings of the former from any system which the ideal Exemplar of those same teachings has established would amount to a repudiation of one of the most sacred and basic truths of the
Faith.The Administrative Order, which ever since 'Abdu'1 � Bahá'ís ascension has evolved and is taking shape under our very eyes in no fewer than forty countries of the world, may be considered as the framework of the Will itself, the inviolable stronghold wherein this newborn child is being nurtured and developed.
This Administrative Order, as it expands and consolidates itself, will no doubt manifest the potentialities and reveal the full implications of this momentous Document � this most remarkable expression of the Will of One of the most remarkable Figures of the Dispensation of Bahá'u'lláh. It will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not oniy as the nucicus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind.
It should be noted in this connection that thisis fundamentally different from anything that any Prophet has previously established, inasmuch as Bahá'u'lláh has Himself revealed its principles, established its institutions, appointed the person to interpret His Word and conferred the necessary authority on the body designed to supplement and apply His legislative ordinances. Therein lies the secret of its strength, its fundamental distinction, and the guarantee against disintegration and schism.
Nowhere in the sacred scriptures of any of the world's religious systems, nor even in the writings of the Inaugurator of the Ba1A'i Dispensation, do we find any provisions establishing a covenant, or providing for an administrative order that can compare in scope and authority with those that lie at the very basis of the
Bahá'í Dispensation. Haseither Christianity or Islim, to take as an instance two of the most widely diffused and outstanding among the world's recognized religions, anything to offer that can measure with, or be regarded as equivalent to, either the Book of Bahá'u'lláh's Covenant or to the "Will and Testament" of 'Abdu'l-Bahá Does the text of either the Gospel or the Qur'an confer sufficient authority upon those leaders and councils that have claimed the right and assumed the function of interpreting the provisions of their sacred scrjp-tures and of administering the affairs of their respective communities? Could Peter, the admitted chief of the Apostles, or the Imim 'All, the cousin and legitimate successor of the Prophet, produce in support of the primacy with which both had been invested written and explicit affirmations from Christ and Muhammad that could have silenced those who either among their contemporaries or in a later age have repudiated their authority and, by their action, precipitated the schisms that persist until the present day? Where, we may confidently ask, in the recorded sayings of Jesus Christ, whether in the matter of succession or in the provision of a set of specific laws and clearly defined administrative ordinances, as distinguished from purely spiritual principles, can we find anything approaching the detailed injunctions, laws and warnings that abound in the authenticated utterances of both Bahá'u'lláh and 'Abdu'l-Bahá Can any passage of the Qur'an, which in respect to its legal code, its administrative and devotional ordinances marks already a notable advance over previous and more corrupted Revelations, be construed as placing upon an unassailable basis the undoubted authority with which Muhammad had, verbally and on several occasions, invested His successor? Can the Author of the Báb Dispensation, however much He may have succeeded through the provisions of the Bay~n in averting a schism as permanent and catastrophic as those that afflicted Christianity and IslAm � can He be said to have produced instruments for the safeguarding of His faith as definite and efficacious as those which must for all time preserve the unity of the organized followers of the Faith of Bahá'u'lláh
Page 288Alone of all the Revelations gone before it this Faith has, through the explicit directions, the repeated warnings, the authenticated safeguards incorporated and elaborated in its teachings, succeeded in raising a structure which the bewildered followers of bankrupt and broken creeds might well approach and critically examine, and seek, ere it is too late, the invulnerable security of its world-embracing shelter.
No wonder that He Who through the operation of His Will has inaugurated so vast and unique an Order and Who is the Center of so mighty a Covenant should have written these words: ~~So firm and mighty is this Covenant that from the beginning of time until the present day no religious Dispensation hath produced its like."
~What-soever is latent in the innermost of this holy cycle," He wrote during the darkest and most dangerous days of His ministry, ~shalI gradually appear and be made manifest, for now is but the beginning of its growth and the daysftring of the revelation of its signs." ~~Fear not," are His reassuring words foreshadowing the rise of the Administrative Order established by His Will, ~f ear not if this Branch be severed from this material world and cast aside its leaves; nay, the leaves thereof shall flourish, for this Branch will grow after it is cut off from this world below, ii shall reach the loftiest pinnacles of glory, and it shall bear such fruits as will perfume the world with their fragrance."
To what else if not to the power and majesty which this Administrative Order � the rudiments of the future all-enfolding Bahá'í Commonwealth � is destined to manifest, can these utterances of Bahá'u'lláh allude: ~The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life haTh been revolutionized through (foe agency of this Unique, this wondrous System � the like of which mortal eyes have never witnessed."
The B~b Himself, in the course of His references to Him Whom God will make manifest" anticipates the System and glorifies the World Order which the Revelation of Bahá'u'lláh is destined to unfold.
~Well is it with him," is His remarkable statement in the third chapter of the Bay~n, ~~vho fixeth his gaze upon the Order of Bahá'u'lláh and rendereth thanks nnto his Lord! For He will assuredly be 'made manifest. God hat/i indeed irrevocably ordained it in the Baydn."
In the Tablets of Bahá'u'lláh where the institutions of the International and local Houses of Justice are specifically designated and formally established; in the institution of the Hands of the Cause of God which first Bahá'u'lláh and then 'Abdu'1 � BaM brought into being; in the institution of both local and national Assemblies which in their embryonic stage were already functioning in the days preceding 'Abdu'l-Bahá'í ascension; in the authority with which the Author of our Faith and the Center of His Covenant have in their Tablets chosen to confer upon them; in the institution of the Local Fund which operated according to 'Abdu'l-Bahá'í specific injunctions addressed to certain Assemblies in I ran; in the verses of the Kitáb-i-Aqdas the implications of which clearly anticipate the institution of the Guardianship; in the explanation which 'Abdu'l-Bahá, in one of His Tablets, has given to, and the emphasis He has placed upon, the hereditary principle and the law of primogeniture as having been upheld by the Prophets of the past � in these we can discern the faint glimmerings and discover the earliest intimation of the nature and working of the Administrative Order which the Will of 'Abdu'l-Bahá was at a later time destined to proclaim and formally establish.
An attempt, I feel, should at the present juncture be made to explain the character and functions of the twin pillars that support this mighty
Administrative StructureTo describe in their entirety the diverse elements that function in conjunction with these institutions is beyond the scope and purpose of this general exposition of the fundamental verities of the Faith. To define with accuracy and minuteness the features, and to analyze exhaustively the nature of the relationships which, on the one hand, bind together these two fundamental organs of the Will of 'Abdu'l-Bahá and connect, on the other, each of them to the Author of
Page 289THE WORLD ORDER OF BAHÁ'U'LLÁH 289
the Faith and the Center of His Covenant is a task which future generations will no doubt adequately fulfill. My present intention is to elaborate certain salient features of this scheme which, however close we may stand to its colossal structure, are already so clearly defined that we find it inexcusable to either misconceive or ignore.
It should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Bahá'u'lláh should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose. Their common, their fundamental object is to insure the continuity of that divinely-appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings.
Acting in conjunction with each other these two in � separable institutions administer its affairs, coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions.
Severally, each operates within a cleatly defined sphere of jurisdiction; each is equipped with its own attendant institutions � instruments designed for the effective discharge of its particular responsibilities and duties. Each exercises, within the limitations imposed upon it, its powers, its authority, its rights and prerogatives. These are neither contradictory, nor detract in the slightest degree from the position which each of these institutions occupies. Far from being incompatible or mutually destructive, they supplement each other's authority and functions, and are permanently and fundamentally united in their aims.
Divorced from the institution of the Guardianship the World Order of Bahá'u'lláh would be mutilated and permanently deprived of that hereditary principle which, as 'Abdu'l-Bahá has written, has been invariably upheld by the Law of God. "in all the Divine Dispensations," He states, in a Tablet addressed to a follower of the Faith in Inn, ret/ge eldest son hath been given extraordinary distinctions.
Even the station of pro pha-hood bath been his birthright." Without such an institution the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely en-dangereci.
dangereci. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.
Severed from the no iess essential institution of the Universal House of Justice this same system of the Will of 'Abdu'l-Bahá would be paralyzed in its action and would be powerless to fill in those gaps which the Author of the ~IivTh-i-Aqdas has deliberately left in the body of His legislative and ad. rninistratrve ordinances.
rf He is the Jnterpreter of the Word of God," 'Abdu'l-Bahá, referring to the functions of the Guardian of the Faith, asserts, using in His Will the very term which He Himself had chosen when refuting the argument of the Covenant-breakers who had challenged His right to interpret the utterances of Bahá'u'lláh.
r~AJter him," He adds, Twill succeed the firstborn of his 1hz eat descendants."
r(The mighty stronghold," He further explains, crshall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God."
"It is incumbent upon the inenibers of the House of Justice, upon all the Aghsdn, the AJ-ndn, the Hands of the Cause of God, to show their obedience, submissiveness and subordination until the Guardian of the Cause of God."
Nt is incumbent upon the members of the House of Justice," Bahá'u'lláh, on the other band, declares in the Eighth Leaf of the Exalted Paradise, ~~to take costnsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them. God will verily insPipe them with whatsoever He willeth, and He verily is the Provider, the Omniscient."
Cf Unto the Most HolyBook" (the KITAB-I-AQDAS), 'Abdu'l-Bahá states in His 'Will, !!every one must turn, and all that is not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority dot/i carry, that is verily the truth and the purpose of God Himself. Whoso dot/i deviate therefrom is verily of them that love discord, hath shown forth
Page 290A view of one of the garden walks behind the Shrine of the Báb on Mt. Carmel, Haifa.
290malice, and turned away from the Lord of the Covenant."
Not oniy does 'Abdu'l-Bahá confirm in His Will Bahá'u'lláh's above-quoted statement, , but invests tbis body with the additional l right and power to abrogate, according to the exigencies of time, its own enactments, as well as those of a preceding House of Justice.
. r7nasmuch as the House of Justice," is His explicit statement in His Will, ~thath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hat/a frower to repeal the same. This it can do because these laws form no tart of the divine explicit text."
Referring to both the Guardian and the Universal House of Justice we read these emphatic words: ~~ The sacred and youthful Branch, the Guardian of the Cause of God, as ivell as the Universal House of Justice to be universally elected and established, are both under the care and protection of the A b/ad Beauty, under the shelter and unerring g guidance of the Exalted One (the Báb) (may my life be offered up for them both). Whatsoever they decide is of God."
From these statements it is made indubitably y clear and evident that the Guardian n of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function n of legislating on matters not expressly revealed in the teachings. The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative e is to pronounce upon and deliver the final judgment on such laws and ordinances as Bahá'u'lláh has not expressly revealed.
Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other.
Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested.
Though the Guardian of the raith has been made the permanent head of so august a body he can never, even temporarily, assume e the right of exclusive legislation. He cannot override the decision of the majority of his fellow-members, but is bound to insist upon a reconsideration by them of any enTITlE
TITlE WORLD ORDER OF BAHÁ'U'LLÁH 291actment he conscientiously believes to conflict t with the meaning and to depart from the spirit of Bahá'u'lláh's revealed utterances.
He interprets what has been specifically revealed, , and c~nnot legislate except in his capacity as member of the Universal House of Justice. He is debarred from laying down independently the constitution that must govern the organized activities of his fellow-members, , and from exercising his influence in a manner that would encroach upon the liberty of those whose sacred right is to elect the body of his collaborators.
It should be I~orne in mind that the institution n of the Guardianship has been anticipated by 'Abdu'l-Bahá in an allusion He made in a Tablet addressed, long before His own ascension, , to three of His friends in Iran. To their question as to whether there would be any person to whom all the Bahá'ís would be called upon to turn after His ascension He made the following reply: !rAS to the question ye have asked me, know verily that this is a well-guarded secret. It is even as a gem concealed with~n its shell. That it will be revealed is predestined. The time will come when its light iyill appear, when its evidences will be made anijest, and its secrets unraveled."
" Dearly beloved friends! Exalted as is the position and vital as is the function of the institution of the Guardianship in the Administrative e Order of Bahá'u'lláh, and staggering g as must e the weight of responsibility which it carries~ its importance must, whatever r be the language of the Will, be in no wise ovcr-emph~sized. The Guardian of the Faith must not under any circumstances, and whatever his merits or his achievements, be exalted to the rank that will make him a co-sharer r with 'Abdu'l-Bahá in the unique posi-non n which the Center of the Covenant occupies s � much less to the station exclusively ordained for the Manifestation of God. So grave a departure from the established tenets of our Faith is nothing short of open blasphemy.
. As I have already stated, in the course of my �efercnces to 'Abdu'l-Bahá'í station, howeveiq great the gulf that separates Him from the Author of a Divine Revelation it can never measure with the distance that stands between Him Who is the Center of Bahá'u'lláh's Covenant and the Guardians
Page 292There is a far, far greater distance separating the Guardian from the Center of the Covenant than there is between the Center of the Covenant and its
Author.No Guardian of the Faith, I feel it my solemn duty to place on record, can ever claim to be the perfect exemplar of the teachings of Bahá'u'lláh or the stainless mirror that reflects His light. Though overshadowed by the unfailing, the unerring protection of Bahá'u'lláh and of the Mb, and however much he may share with 'Abdu'l-Bahá the right and obligation to interpret the Bahá'í teachings, he remains essentially human and cannot, if he wishes to remain faithful to his trust, arrogate to himself, under any pretense whatsoever, the rights, the privileges and prerogatives which Bahá'u'lláh has chosen to confer upon His Son. In the light of this truth to pray to the Guardian of the Faith, to address him as lord and master, to designate him as his holiness, to seek his benediction, to celebrate his birthday, or to commemorate any event associated with his life would be tantamount to a departure from those established truths that are enshrined within our beloved Faith.
The fact that the Guard-tan has been specifically endowed with such power as he may need to reveal the purport and disclose the implications of the utterances of Bahá'u'lláh and of 'Abdu'l-Bahá does not necessarily confer upon him a station coequal with those Whose words he is called upon to interpret.
He can exercise that right and discharge this obligation and yet remain infinitely inferior to both of them in rank and different in nature.
To the integrity of this cardinal principle of our Faith the words, the deeds of its present and future Guardians must abundantly testify.
By their conduct and example they must needs establish its truth upon an unassailable foundation and transmit to future generations unimpeachable evidences of its reality.
For my own part to hesitate in recognizing so vital a truth or to vacillate in proclaiming so firm a conviction must constitute a shameless betrayal of the confidence reposed in me by 'Abdu'l-Bahá and an unpardonable usurpation of the authority with which He Himself has been invested.
A word should now be said regarding the theory on which this Administrative Order is based and the principle that must govern the operation of its chief institutions. It would be utterly misleading to attempt a comparison between this unique, this divinely-conceived Order and any of the diverse systems which the minds of men, at various periods of their history, have contrived f or the government of human institutions.
Such an attempt would in itself betray a lack of complete appreciation of the excellence of the handiwork of its great Author.
How could it be otherwise when we remember that this Order constitutes the very pattern of that divine civilization which the almighty Law of Bahá'u'lláh is designed to establish upon earth? The divers and ever-shifting systems of human polity, whether past or present, whether originating in the East or in the West, offer no adequate cn-tenon wherewith to estimate the potency of its hidden virtues or to appraise the solidity of its foundations.
The Bahá'í Commonwealthof the future, of which this vast Administrative Order is the sole framework, is, both in theory and practice, not oniy unique in the entire history of political institutions, but can find no parallel in the annals of any of the world's recognized religious systems. No form of democratic government; no system of autocracy or of dictatorship, whether monarchical or republican; no intermediary scheme of a purely aristocratic order; nor even any of the recognized types of theocracy, whether it be the Hebrew Commonwealth, or the various Christian ecclesiastical organizations, or the Im~mate or the Caliphate in IsUm � none of these can be identified or be said to conform with the Administrative Order which the masterhand of its perfect Architect has f ash-ioned.
This newborn AdministrativeOrder incorporates within its structure certain elements which are to be found in each of the three recognized forms of secular government, without being in any sense a mere replica of any one of them, and without introducing within its machinery any of the objectionable features which they inherently possess.
It blends and harmonizes, as no government fashioned by mortal hands has
Page 293THE WORLD ORDER OF BAHÁ'U'LLÁH 293
as yet accomplished, the salutary truths which each of these systems undoubtedly Contains without vitiating the integrity of those God-given verities on which it is ultimately founded.
The Administrative Orderof the Faith of Bahá'u'lláh must in no wise be regarded as purely democratic in character inasmuch as the basic assumption which requires all democracies to depend fundamentally upon getting their mandate from the people is altogether lacking in this Dispensation.
In the conduct of the administrative affairs of the Faith, in the enactment of the legislation necessary to supplement the laws of the KITAB-I-AQDAS, the members of the Universal House of Justice, it should be borne in mind, are not, as Bahá'u'lláh's utterances clearly imply, responsible to those whom they represent, nor are they allowed to be governed by the feelings, the general opinion, and even the convictions of the mass of the faithful, or of those who directly elect them. They are to follow, in a prayerful attitude, the dictates and promptings of their conscience. They may, indeed they must, acquaint themselves with the conditions prevailing among the community, must weigh dispassionately in their minds the merits of any case presented for their consideration, but must reserve for themselves the right of an unfettered decision. !~GOd will verily inspire them with whatsoever he willeth," is Bahá'u'lláh's incontrovertible assurance. They, and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine guidance which is at once the lifeblood and ultimate safeguard of this Revelation. Moreover, be who symbolizes the hereditary principle in this Dispensation has been made the interpreter of the words of its Author, and ceases consequently, by virtue of the actual authority vested in him, to be the figurehead invariably associated with the prevailing systems of constitutional monarchies.
Nor can the Bahá'í Administrative Order be dismissed as a hard and rigid system of unmitigated autocracy or as an idle imitation of any form of absolutistic ecclesiastical government, whether it be the Papacy, the Tm&mate or any other similar institution, for the obvious reason that upon the international elected representatives of the followers of Bahá'u'lláh has been conferred the exclusive ri~ht of legislating on matters not expressly revealed in the Bahá'í writings. Neither the Guardian of the Faith nor any institution ap rt from the International House of Justic can ever usurp this vital and essential power or encroach upon that sacred right. The ab lition of professional priesthood with its ccompanying sacraments of baptism, of co munion and of confession of sins, the laws requiring the election by universal suifra e of all local, national, and international H uses of Justice, the total absence of episcoj~ al authority with its attendant privileges, ~orruptions and bureaucratic tendencies, are further evidences of the non � autocratic character of the Bahá'í
Administrative Ordera d of its inclination to democratic methods in the administration of its affairs.
Nor is this O~rder identified with the name of Bahá'u'lláh 'p be confused with any system of purely government in view of the fac that it upholds, on the one hand, the hereditary principle and entrusts the Guardian of the Faith with the obligation of interpreting its teachings, and provides, on the other, for the free and direct election from among the mass of the faithful of the body that constitutes its highest legislative organ.
Whereas this AdministrativeOrder cannot be said to have been modeled after any of these recognized systems of government, it nevertheless embodies, reconciles and assimilates within its framework such wholesome elements as are to be found in each one of them. The hereditary authority which the Guardian is called upon to exercise, the vital and essential functions which the Universal House of Justice discharges, the specific provisions requiring its democratic election by the representatives of the faithful � these combine to demonstrate the truth that this divinely revealed Order, which can never be identified with any of the standard types of government referred to by Aristotle in his works, embodies and blends with the spiritual verities on which it is based the beneficent elements which are to be found in each one of them. The admitted evils inherent in
Page 294each of these systems being rigidly and permanently excluded, this unique Order, however long it may endure and however extensive its ramifications, cannot ever degenerate into any form of despotism, of oligarchy, or of demagogy which must sooner or later corrupt the machinery of all manmade and essentially defective political in � stitutions.
Dearly-beloved friends!Significant as are the origins of this mighty administrative structure, and however unique its features, the happenings that may be said to have heralded its birth and signalized the initial stage of its evolution seem no less remarkable. How striking, how edifying the contrast between the process of slow and steady consolidation that characterizes the growth of its infant strength and the devastating onrush of the forces of disintegration that are assailing the outworn institutions, both religious and secular, of presentday society!
The vitality which the organic institutions of this great, this ever-expanding Order so strongly exhibit; the obstacles which the high courage, the undaunted resolution of its administrators have already surmounted; the fire of an unquenchable enthusiasm that glows with undiminished fervor in the hearts of its itinerant teachers; the heights of self-sacrifice which its champion-builders are now attaining; the breadth of vision, the confident hope, the creative joy, the inward peace, the uncompromising integrity, the exemplary discipline, the unyielding unity and solidarity which its stalwart defenders manifest; the degree to which its moving Spirit has shown itself capable of assimilating the diversified elements within its pale, of cleansing them of all forms of prejudice and of fusing them with its own structure � these are evidences of a power which a disillusioned and sadly shaken society can ill afford to ignore.
Compare these splendid manifestations of the spirit animating this vibrant body of the Faith of Bahá'u'lláh with the cries and agony, the follies and vanities, the bitterness and prejudices, the wickedness and divisions of an ailing and chaotic world. Witness the fear that torments its leaders and paralyzes the action of its blind and bewildered statesmen.
How fierce the hatreds, how false the ambitions, how petty the pursuits, how deep-rooted the suspicions of its peoples! How disquieting the lawlessness, the corruption, the unbelief that are eating into the vitals of a tottering civilization!
Might not this process of steady deterioration which is insidiously invading so many departments of human activity and thought be regarded as a necessary accompaniment to the rise of this almighty
Arm of Bahá'u'lláh Mightwe not look upon the momentous happenings which, in the course of the past twenty years, have so deeply agitated every continent of the earth, as ominous signs simultaneously proclaiming the agonies of a disintegrating civilization and the birtlipangs of that World Order � that Ark of human salvation � that must needs arise upon its ruins?
The catastrophic fall of mighty monarchies and empires in the European continent, allusions to some of which may be found in the prophecies of Bahá'u'lláh; the decline that has set in, and is still continuing, in the fortunes of the Shi'ih hierarchy in His own native land; the fall of the Q6j6r dynasty, the traditional enemy of His Faith; the overthrow of the Sultinate and the Caliphate, the sustaining pillars of Sunni IslAm, to which the destruction of Jerusalem in the latter part of the first century of the Christian era offers a striking parallel; the wave of secularization which is invading the Muhammadan ecclesiastical institutions in Egypt and sapping the loyalty of its staunchest supporters; the humiliating blows that have afflicted some of the most powerful
Churches of Christendomthe dissemination of those subversive doctrines that are undermining the foundations and overthrowing the structure of seemingly impregnable strongholds in the political and social spheres of human activity; the signs of an impending catastrophe, strangely reminiscent of the Fall of the Roman Empire in the West, which threatens to engulf the whole structure of presentday civilization � all witness to the tumult which the birth of this mighty Organ of the Religion of Bahá'u'lláh has cast into the world � a tumult which will grow in
Page 295The entrance to Green Acre Bahá'í Summer School, Eliot, Maine, U. S. A., showing the new sign erected in July, 1936.
Page 296scope and in intensity as the implications of this constantly evolving Scheme are more fully understood and its ramifications more widely extended over the surface of the globe.
A word more in conclusion.� the shell that shields and enshrines so precious a gem � constitutes the hallmark of this second and formative age of the Bahá'í era. It will come to be regarded, as it recedes farther and farther from our eyes, as the chief agency empowered to usher in the concluding phase, the consummation of this glorious
Dispensation.Let no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God's immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no one less than Bahá'u'lláh Himself. Its shield and defender are the embattled hosts of the Abh& Kingdom.
Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish. The axis round which its institutions revolve are the authentic provisions of the Will and Testament of 'Abdu'l-Bahá. Its guiding principles are the truths which He Who is the unerring Interpreter of the teachings of our Faith has so clearly enunciated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have been expressly ordained in the Kitáb-i-Aqdas.
The seat round which its spiritual, its humanitarian and administrative activities will cluster are the Mashriqu'l-Adhkar and its Dependencies. The pillars that sustain its authority and buttress its structure are the twin institutions of the Guardianship and of the Universal House of Justice. The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by Bahá'u'lláh.
The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of the human race; its standard the "Most Great Peace"; its consummation the advent of that golden millennium � the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Bahá'u'lláh.
(February 8, 1934.)As your co-sharer in the building up of the New World Order which the mind of Bahá'u'lláh has visioned, and whose features the pen of 'Abdu'l-Bahá, its perfect Architect, has delineated, I pause to contemplate with you the scene which the revolution of well-nigh fifteen years after His passing unfolds before us. The contrast between the accumulating evidences of steady consolidation that accompany the rise of the Administrative Order of the Faith of God, and the forces of disintegration which batter at the fabric of a travailing society, is as clear as it is arresting. Both within and outside the Bahá'í world the signs and tokens which, in a mysterious manner, are heralding the birth of that World Order, the establishment of which must signalize the Golden Age of the Cause of God, are growing and multiplying day by day.
No fair-minded observer can any longer fail to discern them. He cannot be misled by the painful slowness characterizing the unfoldment of the civilization which the followers of Bahá'u'lláh are laboring to establish.
Nor can he be deluded by the ephemeral manifestations of returning prosperity which at times appear to be capable of checking the disruptive influence of the chronic ills afflicting the institutions of a decaying age. The signs of the times are too numerous and compelling to allow him to mistake their character or to belittle their significance.
He can, if he be fair in his judgment, recognize in the chain of events which proclaim on the one hand the irresistible march of the institutions directly associated with the Revelation of Bahá'u'lláh and foreshadow on the other the downfall of those powers and principalities that have either ignored or opposed it � he can recognize in them all evidences of the operation of God's all-pervasive Will, the
Page 297THE WORLD ORDER OF BAHÁ'U'LLÁH 297
shaping of His perfectly ordered and world-embracing
Plan.own words proclaim it, ~ivi1l the present day Order be rolled up, and a new one spread out in its stead. Verily, thy Lord speaketh the truth and is the Knower of things unseen." ~By Myseli," He solemnly asserts, ~the day is approaching when We will have rolled up the world and all that is therein, and spread out a new Order in its stead. He, verily, is powerful over all things."
~The world's equilibrium," He explains, ~~hath been upset through the vibrating influence of this Most Great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System, the like of which mortal eyes have never witnessed." Cf The signs of impending convulsions and chaos," He warns the peoples of the world, ~can now be discerned, inasmuch as the prevailing Order appeareth to be lamentably defective."
Dearly-beloved friends!This New World Order, whose promise is enshrined in the Revelation of Bahá'u'lláh, whose fundamental principles have been enunciated in the writings of the Center of His Covenant, involves no less than the complete unification of the entire human race. This unification should conform to such principles as would directly harmonize with the spirit that animates, and the laws that govern the operation of, the institutions that already constitute the structural basis of the Administrative
Order of His Faith.No machinery falling short of the standard inculcated by the Bahá'í Revelation, and at variance with the sublime pattern ordained in His teachings, which the collective efforts of mankind may yet devise can ever hope to achieve anything abo~ie or beyond that rrLes~. ser Peace" to which the Author of our Faith has Himself alluded in His writings.
frNow that ye have refused the Most Great Peace," He, admonishing the kings and rulers of the earth, has written, ~hold ye fast unto this the Lesser Peace, that ha ply ye may in some degree better your own condition and that of your dependents."
Expatiating on this Lesser Peace, He thus addresses in that same Tablet the rulers of the earth: !!Be reconciled among yourselves, that ye may need no ~more armaments save in a measure to safeguard your territories and doininions. Be united, 0 kings of the earth, for thereby will the tempest of discord be stilled amongst you, and your peoples find rest, if ye be of them that comprehend.
Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice."
The Most Great Peace, on the other hand, as conceived by Bahá'u'lláh � a peace that must inevitably follow as the practical consequence of the spiritualization of the world and the fusion of all its races, creeds, classes and nations � can rest on no other basis, and can be preserved through no other agency, except the divinely appointed ordinances that are implicit in the World Order that stands associated with His holy name. In His Tablet, revealed almost seventy years ago to Queen Victoria, Bahá'u'lláh, alluding to this Most Great Peace, has declared: "That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician.
This, verily, is the truth, and all else naught but error.
Consider these days in which the Ancient Beauty, He Who is the Most Great Name, hath been sent down to regenerate and unify mankind.
Behold how with drawn swords they rose against Him, and committed that which caused the Faithful Spirit to tremble. And whenever We said unto them: lo, the World Reformer is come,' they made reply: THe, in truth, is one of the stirrers of mischief.'" ~It beseemeth all men in this Day," He, in another Tablet, asserts, ~to take firm hold on the Most Great Name, and to establish the unity of all mankind.
Thereno place to flee to, no refuge that any one can seek, except Him."
Hnmanity's Coming of AgeThe Revelation of Bahá'u'lláh, whose supreme mission is none other but the achievement of this organic and spiritual unity of the whole body of nations, should, if we be faithful to its implications, be regarded as signalizing through its advent the coming of
Page 298age of the entire h-uinan race. It should be viewed not merely as yet another spiritual revival in the everchanging fortunes of mankind, not only as a further stage in a chain of progressive Revelations, nor even as the culmination of one of a series of recurrent prophetic cycles, but rather as marking the last and highest stage in the stupendous evolution of man's collective life on this planet. The emergence of a world community, the consciousness of world citizenship, the founding of a world civilization and culture � all of which must synchronize with the initial stages in the unfoldment of the Golden Age of the Bahá'í Era � should, by their very nature, be regarded, as far as this planetary life is concerned, as the furthermost limits in the organization of human society, though man, as an individual, will, nay, must indeed as a result of such a consummation, continue indefinitely to progress and develop.
That mystic, all-pervasive, yet indefinable change, which we associate with the stage of maturity inevitable in the life of the individual and the development of the fruit must, if we would correctly apprehend the utterances of Bahá'u'lláh, have its counterpart in the evolution of the organization of human society.
A similar stage must sooner or later be attained in the collective life of mankind, producing an even more striking phenomenon in world relations, and endowing the whole human race with such potentialities of wellbeing as shall provide, throughout the succeeding ages, the chief incentive required for the eventual fulfillment of its high destiny.
Such a stage of maturity in the process of human government must, for all time, if we would faithfully recognize the tremendous claim advanced by Bahá'u'lláh, remain identified with the Revelation of which He was the Bearer.
In one of the most characteristic passages He Himself has revealed, He testifies in a language that none can mistake to the truth of this distinguishing principle of Bahá'í be-lid: ~It bath been decreed by Us that the Word of Cod and a11 the potentialities thereof shall be manifested unto men in strict conformity 'With such conditions as have been foreordained by Him Who is the All � Knowing, the All-Wise. Should the Word be allowed to release suddenly a1' the energies latent within it, no man could sustain the weight of so mighty a revelation.
Consider that which hatlo been sent down unto Muhammad, the Apostle of God. The measure of the Revelation of which He was the Bearer had been clearly foreordained by Him Who is the Almighty, the All-P ow-er/u?. They that heard Him, however, could apprehend His ~ur pose only to the extent of their station and spiritual capacity. He, in like manner, uncovered the Face of Wisdom in ~ro portion to their ability to sustain the burden of His Message. No sooner had mankind attained the stage of maturity, than the Word revealed to men's eyes the latest energies with which it had been endowed � energies which manifested themselves in the plenitude of their glory when the Ancient Beauty appeared, in the year sixty, in the person of 'All-Muhammad, the
Bab."'Abdu'l-Bahá, elucidating this fundamental verity, has written: reAl! created things have their degree or stage of maturity. The period of maturity in the life of a tree is the time of its fruit-bearing.
The animal attains a stage of full growth and completeness, and in the human kingdom man reaches his maturity when the light of his intelligence attains its greatest power and development.
Similarly there are periods and stages in the collective life of humanity. At one time it was passing through its stage of childhood, at another its period of youth, but now it has entered its long-predicted pbase of maturity, the evidences of which are everywhere apparent. That which was applicable to human needs during the early history of the race can neither meet nor satisfy the demands of this day, this period of newness and consummation. Humanity has emerged from its former slate of limitation and preliminary training.
Man must now become imbued with new virtues and powers, new moral standards, new capacities. New bounties, perfect bestowals, are awaiting and already descending upon him. The gifts and blessings of the period of youth, although timely and sufficient during the adolescence of mankind, are now incapable of meeting the requirements of its maturity."
Page 299'C The spot in the garden of Ri4v~n, near 'Akka where Bahá'u'lláh used to sit under the mulberry tree. The gardener, 'Abdu'1-Qasim, is shown.
Page 300Such a unique and momentous crisis in the life of organized mankind may, moreover, be likened to the culminating stage in the political evolution of the great American Republic � the stage which marked the emergence of a unified community of federated states. The stirring of a new national consciousness, and the birth of a new type of civilization, infinitely richer and nobler than any which its component parts could have severally hoped to achieve, may be said to have proclaimed the coming of age of the American people. Within the territorial limits of this nation, this consummation may be viewed as the culmination of the process of human government.
The diversified and loosely related elements of a divided community were brought together, unified and incorporated into one coherent system. Though this entity may continue gaining in cohesive power, though the unity already achieved may be further consolidated, though the civilization to which that unity could alone have given birth may expand and flourish, yet the machinery essential to such an unfoldment may be said to have been, in its essential structure, erected, and the impulse required to guide and sustain it may be regarded as having been fundamentally imparted. No stage above and beyond this consummation of national unity can, within the geographical limits of that nation, be imagined, though the highest destiny of its people, as a constituent element in a still larger entity that will embrace the whole of mankind, may still remain unfulfilled. Considered as an isolated unit, however, this process of integration may be said to have reached its highest and final consummation.
Such is the stage to which an evolving humanity is collectively approaching.
The Revelation entrusted by the Almighty Ordainer to Bahá'u'lláh, His followers firmly believe, has been endowed with such potentialities as are commensurate with the maturity of the human race � the crowning and most momentous stage in its evolution from infancy to manhood.
The successive Foundersof all past Religions Who, from time immemorial, have shed, with ever-increasing intensity, the splendor of one common Revelation at the various stages which have marked the advance of mankind towards maturity may thus, in a sense, be regarded as preliminary Manifestations, anticipating and paving the way for the advent of that Day of Days when the whole earth will have fructified and the tree of humanity will have yielded its destined fruit.
Incontrovertible as is this truth, its challenging character should never be allowed to obscure the purpose, or distort the principle, underlying the utterances of Bahá'u'lláh � utterances that have established for all time the absolute oneness of all the Prophets, Himself included, whether belonging to the past or to the future. Though the mission of the Prophets preceding Bahá'u'lláh may be viewed in that light, though the measure of Divine Revelation with which each has been entrusted must, as a result of this process of evolution, necessarily differ, their common origin, their essential unity, their identity of purpose, should at no time and under no circumstances be misapprehended or denied. That all the Messengers of God should be regarded as erabiding in the same Tabernacle, soaring in the same Heaven, seated upon the same Throne, uttering the same Speech, and proclaiming the same ~ must, however much we may extol the measure of Divine Revelation vouchsafed to mankind at this crowning stage of its evolution, remain the unalterable foundation and central tenet of Bahá'í belief.
Any variations in the splendor which each of these Manifestations of the Light of God has shed upon the world should be ascribed not to any inherent superiority involved in the essential character of any one of them, but rather to the progressive capacity, the ever-increasing spiritual receptiveness, which mankind, in its progress towards maturity, has invariably manifested.
The Final ConsummationOnly those who are willing to associate the Revelation proclaimed by Bahá'u'lláh with the consummation of so stupendous an evolution in the collective life of the whole human race can grasp the significance of the words which He, while alluding to the glories of this promised Day and to the duration of the Bahá'í Era, has deemed fit to utter.
C?ThisTHE WORLD ORDER OF BAHÁ'U'LLÁH 301
is the King of Days," He exclaims, ~rthe Day that hath seen the coming of the Best-Be-loved, Him Who, through all eternity, hath been acclaimed the Desire of the World." ~The Scriptures of past Dispensations," He further asserts, '~celebrate the great jubilee that must needs greet this most great Day of God.
Well is it with him that hath lived to see this Day and hath recognized its station." ~It is evident," He, in another passage explains, r~that every age in which a Manifestation of God hath lived is divinely-ordained, and may, in a sense, be characterized as God's appointed Day.
This Day, however, is unique, and is to be distingitished from those that have preceded it. The designation rSeal of the Prophets' fully revealeth its high station. The Prophetic Cycle hath verily ended. The Eternal Truth is now come. He hath lifted up the ensign of power, and is now shedding ~tpon the world the unclouded splendor of His Revelation." ~In this most mighty Revelation," He, in categorical language, declares, ~all the Dispensations of the past have attained their highest, their final consummation.
That which hath hee~ made manifest in this pre~ininent, this most exalted Revelation, standeth itn paralleled in the annals of the past, nor will future ages ivitness its like."
'Abdu'1 � Bahá'ís authentic pronouncements should, likewise, be recalled as confirming, in no less emphatic manner, the unexampled vastness of the Bahá'í Dispensation.
~~Cen-tunes," He affirms in one of His Tablets, ~nay, countless ages, must pass away ere the DayStar of Truth sl9ineth again in its midsummer splendor, or appeareth once more in the radiance of its vernal glory.. The mere contemplation of the Dispensation inaugurated by the Blessed Beauty would have suf-fi ced to overwhelm the saints of bygone ages � saints who longed to partake, for one moment, of its great glory." ~Concerning the Manifestations that will come down in the future ~in the shadows of the clouds,'" He, in a still more definite language, affirms, !know, verily, that in so far as their relation to the Source of their inspiration is concerned, they are under the shadow of the Ancient Beauty. In their relation, however, to the age in which they appear, each and eve~ry one of them ~doeth whatsoever He willeth.' " ~This holy Dispensation," He, alluding to the Revelation of Bahá'u'lláh, explains, ens illumined with the light of the Sun of Truth shining from its most exalted station, and in the plenitude of its resplendency, its heat and glory."
Pangs of Death and Birth Dearly-beloved friends:of Bahá'u'lláh has been delivered, the World Order which such a Revelation must needs beget is as yet unborn. Though the Heroic Age of His Faith is passed, the creative energies which that Age has released have not as yet crystallized into that world society which, in the fullness of time, is to mirror forth the brightness of His glory. Though the framework of His Administrative Order has been erected, and the Formative Period of the Bahá'í Era has begun, yet the promised Kingdom into which the seed of His institutions must ripcn remains as yet uninaugurated. Though His Voice has been raised, and the ensigns of His Faith have been lifted up in no less than forty countries of both the East and the West, yet the wholeness of the human race is as yet unrecognized, its unity unproclaimed, and the standard of its Most Great Peace unhoisted.
~The heights," Bahá'u'lláh Himself testifies, ~which, through the most gracious favor of God, mortal man can. attain in this Day are as yet unrevealed to his sight. The world of being hath never had, nor doth it yet possess, the capacity of such a revelation. The day, however, is approaching when the potentialities of so great a favor wiii, by virtue of His behest, be manifested unto men."
For the revelation of so great a favor a period of intense turmoil and widespread suffering would seem to be indispensable. Resplendent as has been the Age that has witnessed the inception of the Mission with which Bahá'u'lláh has been entrusted, the interval which must elapse ere that Age yields its choicest fruit must, it is becoming increasingly apparent, be overshadowed by such moral and social gloom as can alone prepare an unrepentant humanity for the prize she is destined to inherit.
Into such a period we are now steadily and irresistibly moving. Amidst the shadows
Page 302which are increasingly gathering about us we can faintly discern the glimmerings of Bahá'u'lláh's unearthly sovereignty appearing fitfully on the horizon of history.
To us, the "generation of the half-light," living at a time which may be designated as the period of the incubation of the World Commonwealth envisaged by Bahá'u'lláh, has been assigned a task whose high privilege we can never sufficiently appreciate, and the arduousness of which we can as yet but dimly recognize.
We may well believe, we who are called upon to experience the operation of the dark forces destined to unioose a flood of agonizing afflictions, that the darkest hour that must precede the dawn of the Golden Age of our Faith has not yet struck. Deep as is the gloom that already encircles the world, the afflictive ordeals which that world is to suffer are still in preparation, nor can their blackness be as yet imagined. We stand on the threshold of an age whose convulsions proclaim alike the death-pangs of the tAd order and the birth-pangs of the new.
Through the generating influence of the Faith announced by Bahá'u'lláh this New World Order may be said to have been conceived. We can, at the present moment, experience its stirrings in the womb of a travailing age � an age waiting for the appointed hour at which it can cast its burden and yield its fairest fruit.
frThe whole earth," writes Bahá'u'lláh, now in a state of pregnancy.
The day is approaching when it will have yielded its noblest fruits, when from it will have sprung forth the loftiest trees, the most enchanting blossoms, the most heavenly blessings.
Immeasurably exalted is the breeze that wafteth from the garment of thy Lord, the Glorified! For lo, it hath breathed its fragrance and made all things new! Well is it with them that comprehend."
re The onrushing winds of the grace of God," He, in the Si~ratu'I-1-laykal, proclaims, frhave passed over all things. Every creature bath been endowed with all the potentialities it can carry. And yet the peoples of the world have denied this grace!
Every tree hath been endowed with the choicest fruits, every ocean enriched with the most luminous gems. Man, himself, hat/i been invested with the gifts of underst and-big and knowledge. The whole creation hath been made the recipient of the revelation of the All-Merciful, and the earth the repository of things inscrutable to all except God, the Truth, the Knower of things unseen. The time is approaching when every created thing will have cast its burden.
Glorified be God Who bath vouchsafed this grace that encompasseth all things, whether seen or unseen!"
reThe Call of God," 'Abdu'l-Bahá has written, rrwhen raised, breathed a new life into the body of mankind, and infused a new spirit into the whole creation.
It is for this reason that the world loath been moved to its depths, and the hearts and consciences of men been quickened. Erelong the e'vz-dences of this regeneration will be revealed, and the fast asleep will be awakened."
Universal FermentationAs we view the world around us, we arc compelled to observe the manifold evidences of that universal fermentation which, in every continent of the globe and in every department of human life, be it religious, social, economic or political, is purging and reshaping humanity in anticipation of the Day when the wholeness of the human race will have been recognized and its unity established. A twofold process, however, can be distinguished, each tending, in its own way and with an accelerated momentum, to bring to a climax the forces that are transforming the face of our planet. The first is essentially an integrating process, while the second is fundamentally disruptive.
The former, as it steadily evolves, unfolds a System which may well serve as a pattern for that world polity towards which a strangely disordered world is continually advancing; while the latter, as its disintegrating influence deepens, tends to tear down, with increasing violence, the antiquated barriers that seek to block humanity's progress towards its destined goal. The constructive process stands associated with the nascent Faith of Bahá'u'lláh, and is the harbinger of the New
World Order that FaithThe destructive forces that characterize the other should be identified with a civilization that has refused to answer to the expectation of a new age, and is consequently falling into chaos and decline.
Page 303THE WORLD ORDER OF BAHÁ'U'LLÁH 303
A titanic, a spiritual struggle, unparal � leled in its magnitude yet unspeakably glorious in its ultimate consequences, is being waged as a. result of these opposing tendencies, in this age of transition through which the organized community of the followers of Bahá'u'lláh and mankind as a whole are passing.
The Spirit that has incarnated itself in the institutions of a rising Faith has, in the course of its onward march for the redemption of the world, encountered and is now battling with such forces as are, in most instances, the very negation of that Spirit, and whose continued existence must inevitably hinder it from achieving its purpose. The hollow and outworn institutions, the obsolescent doc-trifles and beliefs, the effete and discredited traditions which these forces represent, it should be observed, have, in certain instances, been undermined by virtue of their senility, the 'oss of their cohesive power, and their own inherent corruption. A few have been swept away by the onrushing forces which the Bahá'í Faith has, at the hour of its birth, so mysteriously released.
Others, as a direct result of a vain and feeble resistance to its rise in the initial stages of its development, have died out and been utterly discredited. Still others, fearful of the pervasive influence of the institutions in which that same Spirit had, at a later stage, been embodied, had mobilized their forces and launched their attack, destined to sustain, in their turn, after a brief and illusory success, an ignominious defeat.
This Age of TransitionIt is not my purpose to call to mind, much iess to attempt a detailed analysis of, the spiritual struggles that have ensued, or to note the victories that have redounded to the glory of the Faith of Bahá'u'lláh since the day of its foundation.
My chief concern is not with 'the happenings that have distinguished the First, the Apostolic Age of the Baha Dispensation, but rather with the outstanding events that are transpiring in, and the tendencies which characterize, the formative period of its development, this Age of Transition, whose tribulations are the precursors of that Era of blissful felicity which is to incarnate God's ultimate purpose for all mankind.
To the catastrophic fall of mighty kingdoms and empires, on the eve of 'Abdu'l-Bahá'í departuiv, Whose passing may be said to have ushered in the opening phase of tbe Age of Transition in which we now live, I have, in a previous communication, briefly alluded.
The dissolution of the German Empire, the humiliating defeat inflicted upon its ruler, the successor and lineal descendant of the Prussian King and Emperor to whom Bahá'u'lláh had addressed His solemn and historic warning, together with the extinction of the Austro-Hungarian Monarchy, the remnant of the once-great Holy Roman Empire, were both precipitated by a war whose outbreak signalized the opening of the Age of Frustration destined to precede the establishment of the World Order of Bahá'u'lláh. Both of these momentous events may be viewed as the earliest occurrences of that turbulent Age, into the outer fringes of whose darkest phase we are now beginning to enter.
To the Conqueror of Napoleon III, the Author of our Faith had, on the morrow of the King's victory, addressed, in His Most Holy Book, this clear and ominous warning:
"0 King of Berlin! Takeheed lest pride debar thee from recognizing the Days firing of Divine Revelation, lest earthly desires shut thee out, as by a veil, from the Lord of the Throne above and of the earth below.
Thus counseleth thee the Pen of the Most High. He, verily, is the Most Gracious, the All-Bountiful. Do thou rememher the one whose power transcended thy power (Napoleon III), and whose station excelled thy station. Where is he? Whither are gone the things he possessed?
Take warning, and be not of them that are fast asleep. He it was who cast the Tablet of God behind him, when We made known unto him what the hosts of tyranny had caused Us to suffer. Wherefore, disgrace assailed him from all sides, and he went down to dust in great loss. Think deeply, 0 King, concerning hi-in, and concerning them who, like unto thee, have conquered cities and ruled over men. The All-Merciful brought them down from their palaces to their graves. Be warned, be of them who reflect."
rro banks of the Rhine!"Bahá'u'lláh, in another passage of that same Book, prophe
Page 304The 1937 session of the English Bahá'í Summer School held at Matlock Bath, Derbyshire, England.
Bahá'ís of Sydney, Australia, welcome a traveling friend from America, Mrs. Nellie French, seated between "Father and Mother Dunn," the pioneers of the Cause in the
Southern Hemisphere.THE WORLD ORDER OF BAHÁ'U'LLÁH 305
sies, crWe have seen you covered with gore, inasmuch as the swords of retribution were drawn against you; and so you shall have another turn. And We hear the larnenta-lions of Berlin, though she be today in conspicuous glory."
Divine RetributionThe whole of mankind is groaning, is dying to be led to unity, and to terminate its agelong martyrdom. And yet it stubbornly refuses to embrace the light and acknowledge the sovereign authority of the one Power that can extricate it from its entanglements, and avert the woeful calamity that threatens to engulf it. Ominous indeed is the voice of Bahá'u'lláh that rings through these prophetic words: ~ ye peoples of the world!
Know, verily, that an unforeseen calamity followeth you, and grievous retribution await eth you. Think not that which ye have coin-'rndted hath been effaced in My sight." And again: e ewe have a fixed time for you, 0 peoples. If ye fail, at the appointed hour, to turn towards God, He, verily, will lay violent hold on you, and will cause grievous afflictions to assail you from every direction. How severe, indeed, is the chastisement with which your Lord will then chastise you!"
Must humanity, tormented as she now is, be afflicted with still severer tribulations ere their purifying influence can prepare her to enter the heavenly Kingdom destined to be established upon earth? Must the inauguration of so vast, so unique, so illumined an era in human history be ushered in by so great a catastrophe in human affairs as to recall, nay surpass, the appalling collapse of Roman civilization in the first centuries of the Christian Era?
Must a series of profound convulsions stir and rock the human race crc Bahá'u'lláh can be enthroned in the hearts and consciences of the masses, ere His undisputed ascendancy is universally recognized, and the noble edifice of His World Order is reared and established?
The long ages of infancy and childhood, through which the human race had to pass, have receded into the background.
Humanity is now experiencing the commotions invariably associated with the most turbulent stage of its evolution, the stage of adoles cence, when the impetuosity of youth and its vehemence reach their climax, and must gradually be superseded by the calmness, the wisdom, and the maturity that characterize the stage of manhood. Then will the human race reach that stature of ripeness which will enable it to acquire all the powers and capacities upon which its ultimate development must depend.
World Unity the GoalUnification of the whole of mankind is the hallmark of the stage which human society is now approaching. Unity of f am-ily, of tribe, of city-state, and nation have been successively attempted and fully esrab-lished.
World unity is the goal towards which a harassed humanity is striving.
Na-tion-building has come to an end. The anarchy inherent in state sovereignty is moving towards a climax.
A world, growing to maturity, must abandon this fetish, recognize the oneness and wholeness of human relationships, and establish once for all the machinery that can best incarnate this fundamental principle of its life.
new life," Bahá'u'lláh proclaims, is, in this age, stirring within all the peoples of the earth; and yet none hath discovered its cause, or perceived its motive." Cr0 ye children of men," He thus addresses His generation, !!tIae fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race. This is the straight path, the fixed and immovable foundation. Whatsoever it raised on this foundation, the changes and chances of the world can never impair its strength, nor will the revolution of countless cent uries undermine its struc � lure." rrThe wellbeing of inankind/' He declares, erits peace and security are unattainable unless and until its unity is firmly established."
~~So powerful is the light of unity," is His further testimony, ~rthat it can illuminate the whole earth. The one true God, He Who knoweth all things, Himself testi-flab to the truth of these words. This goal excelleth every other goal, and this aspiration is the monarch of all aspirations." rrHe Who is your Lord, the All-Merciful," He moreover, has written, ~~cherisheth in His heart the desire of beholding the entire hit
Page 306man race as one soul and one body. Haste ye to win your share of God's good grace and mercy in this Day that eclipseth all other created days."
The unity of the human race, as envisaged by Bahá'u'lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded.
This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples.
A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth.
A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. A mechanism of world intercommunication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvellous swiftness and perfect regularity. A world metropolis will act as the nerve center of a world civilization, the focus towards which the unifying forces of life will converge and from which its energizing influences will radiate. A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, a uniform and universal system of currency, of weights and measures will simplify and facilitate intercourse and understanding among the nations and races of mankind. In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will cooperate, and will harmoniously develop.
The press will, under such a system, while giving full scope to the expression of the diversified views and convictions of mankind, cease to be mischiev-ousiy manipulated by vested interests, whether private or public, and will be liberated from the influence of contending governments and peoples.
The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coordinated and developed, and the distribution of its products will be equitably regulated.
National rivalries, hatreds, and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding and cooperation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear.
The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.
A world federal system, ruling the whole earth and exercising unchallengeable author-fry over its unimaginably vast resources, blending and embodying the ideals of both the East and the "West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation � such is the goal towards which humanity, impelled by the unifying forces of life, is moving.
crOne of the great events," affirms 'Abdu'l-Bahá, "-which is to occur in the Day
Page 307of the manifestation of that incomparable Branch is the hoisting of the Standard of God among all nations. By this is meant that all nations and kindreds will be gathered together under the shadow of this Divine Banner, which is no other than the Lordly Branch itself, and ivill become a single nation. Religious and sectarian antagonism, the hostility of races and peoples, and differences among nations, will be eliminated. All men ivill adhere to one religion, will have one common faith, will be blended into one race and become a single people. All will dwell in one common fatherland, which is the planet itself."
~~Now, in the world of being," He has moreover explained, ~the Hand of Divine poiver hath firmly laid the foundations of this all-highest bounty, and this wondrous gift.
Whatsoever is latent in the innermost of this holy Cycle shall gradually appear and be made manifest, for now is but the beginning of its growth, and the dayspring of the revelation of its signs. Ere the close of this century and of this age, i~t shall be made clear and evident how wondrous was that springtide, and how heavenly was that gift."
No iess enthralling is the vision of Isaiah, the greatest of the Hebrew Prophets, predicting, as far back as twenty-five hundred years ago, the destiny which mankind must, at its stage of maturity, achieve: rrAnd He (the Lord) shall judge among the nations, and shall rebuke 'many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift u~ sword against nation, neither shall they learn war any more. And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow Out of his roots. And he shall smite the earth with the rod of h~s mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.
The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the falling together.
And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den.
They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea."
The writer of the Apocalypse, prefiguring the millennial glory which a redeemed, a jubilant humanity must witness, has similarly testified: r~And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, rBehold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more deaths neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed auay.'~~ Who can doubt that such a consummation � the coming of age of the human race � must signalize, in its turn, the inauguration of a world civilization such as no mortal eye hath ever beheld or human mind conceived? Who is it that can imagine the lofty standard which such a civilization, as it unfolds itself, is destined to attain?
Who can meas � ure the heights to which human intelligence, liberated from its shackles, will soar? Who can visualize the realms which the human spirit, vitalized by the outpouring light of Bahá'u'lláh, shining in the plenitude of its glory, will discover?
What more fitting conclusion to this theme than these words of Bahá'u'lláh, written in anticipation of the golden age of His Faith � the age in which the face of the earth, from pole to poic, will mirror the ineffable splendors of the AbM Paradise? ~This is the Day whereon naught can be seen except the splendors of the Light that shineth from the face of thy Lord, the Gracious, the Most Bountiful. Verily, We have caused every soul to expire by virtue of Our irresistible and all-subduing sovereignty. We have then called into being a new crec~-lion, as a token of Our grace unto men.
I am, verily, the All-Bountiful, the Ancient of Days. This is the Day whereon the unseen world crkth out: ~Great is thy blessedness, 0 earth, for thou hast been made the
Page 308footstool of thy God, and been chosen as the seat of His mighty throne!'
The realm of glory exelaimeth: CWould that my life could be sacrificed for thee, for He Who is the Beloved of the All-Merciful hath established His sovereignty ufion thee, through the power of His mime that hath been promised unto all things, whether of the past or of the future.'" (March 11, 1936.)
THE SPIRIT AND FORM OF THE BAHA'IAnd now as I look into the future, I hope to see the friends at all times, in every land, and of every shade of thought and character, voluntarily and joyously rallying round their local and in particular their national centers of activity, upholding and promoting their interests with complete unanimity and contentment, with perfect understanding, genuine enthusiasm, and sustained vigor. This indeed is the one joy and yearning of 'my life, for it is the fountainhead front which all future blessings will flow, the broad foundation ufion which the security of the Divine Edifice must ultimately rest." �
SHOGHI EFFENrn.Spiritual Assembly of the Bahá'ís of the United States and Canada completed a task which, while pertaining to the outer and more material aspects of the Cause, nevertheless has a special significance for its spirit and inward sacred purpose.
This task consisted in creating in a legal form which gives proper substance and substantial character to the administrative processes embodied in the Bahá'í Teachings.
The form adopted was that known as a Voluntary Trust, a species of corporation recognized under the common law and possessing a long and interesting history.
The famous Covenant adopted by the Pilgrim Fathers on the Mayflower, the first legal document in American history, is of the same nature as the
Declaration of TrustDeclaration of Trust, with its attendant ByLaws, is published for the information of the Bahá'ís of the world. Careful examination of the Declaration and its ByLaws will reveal the fact that this document contains no arbitrary elements nor features new to the Bahá'í Cause.
On the contrary, it represents a most conscientious effort to reflect those very administrative principles and elements already set forth in the letters of the Guardian, Shoghi Effendi, and already determining the methods and relationships of Baha collective association.
The provision both in the Declaration and in the ByLaws for amendments in the future will permit the National Spiritual Assembly to adapt this document to such new administrative elements or principles as the Guardian may at any time give forth. The Declaration, in fact, is nothing more or less than a legal parallel of those moral and spiritual laws of unity inherent in the fullness of the Bahá'í Revelation and making it the fulfillment of the ideal of Religion in the social as well as spiritual realm. Because in the Bahá'í Faith this perfect correspondence exists between spiritual and social laws, the Bahá'ís believe that administrative success is identical with moral success; and that nothing less than the true Bahá'í spirit of devotion and sacrifice can inspire with effective power the worldwide body of unity, revealed by Bahá'u'lláh. Therefore it has seemed fitting and proper to accompany the
Declaration of Trustwith excerpts from the letters of Shoghi Effendi which furnished the source whence the provisions of the Declaration were drawn, and which furthermore give due emphasis to that essential spirit without which any and every social or religious form is but a dead and soulless body.
Horace Holley.Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of the
United States and Canada.Declaration of Trust and ByLaws of the National Spiritual Assembly of the Bahá'ís of the United States and Canada.
310By the National Spiritual Assembly of the Ba2h&'is of the
United States and CanadaWe, Allen B. McDaniel of Washington, D. C., Horace Holley of New York City, N. Y., Carl Scheffler of Evanston, Ill., Roy C. Wilhelm of West Englewood, N. J., Florence Morton of Worcester, Mass., Amelia Collins of Princeton, Mass., Ali-Kuli Khan of New York City, N. Y., Mountfort Mills of New York City, N. Y., and Siegfried Schop-flocher r of Montreal, Quebec, Canada, duly chosen by the representatives s of the Bahá'ís of the United States and Canada at the Annual Meeting held at San Francisco, Calif., on April 29, April 30, May i, and May 2, 1926, to be the National Spiritual Assembly y of the Bahá'ís of the United States and Canada, with full power to establish a Trust as hereinafter set forth, hereby declare that from this date the powers, responsibilities, rights, privileges and obligations s reposed in said National Spiritual Assembly of the Bahá'ís of the United States and Canada by Bahá'u'lláh, Founder of the Bahá'í Faith, by 'Abdu'l-Bahá, its Interpreter and Exemplar, and by Shoghi Effendi, its Guardian, shall be exercised, administered and carried on by the above-named National Spiritual Assembly and their duly qualified d successors under this Declaration of Trust.
The National Spiritual Assembly in adopting this form of association, , union and fellowship, and in selecting for itself the designation of Trustees of the Bahá'ís of the United States and Canada, does so as tbe administrative body of a religious community which has had continuous existence and responsibility for over eighteen years. In consequence of these activities the National Spiritual Assembly is called upon to administer such an ever-increasing diversity and volume of affairs and properties for the Bahá'ís of the United States and Canada, that we, its members, now feel it both desirable and necessary y to give our collective functions more definite legal form. This action is taken in complete unanimity and with full recognition of the sacred relationship thereby created. We acknowledge in behalf of ourselves and our successors in this Trust the exalted religious standard d established by Bahá'u'lláh for Bahá'í administrative bodies in the 311
Page 312utterance: "Be ye Trwstees of tite Merciful One among men"; and seek the help of God and His guidance in order to fulfil that exhortation.
Article IThe name of said Trust shall be the National Spiritual Assembly of the Bahá'ís of the United States and Canada.
Article IISharing the ideals and assisting the efforts of our fellow Bahá'ís to establish, uphold and promote the spiritual, educational and humanitarian n teachings of human brotherhood, radiant faith, exalted character r and selfless love revealed in the lives and utterances of all the Prophets and Messengers of God, Founders of the world's revealed religions � and given renewed creative energy and universal application n to the conditions of this age in the life and utterances of Bahá'u'lláh i � we declare the purposes and objects of this Trust to be to administer r the affairs of the Cause of Bahá'u'lláh for the benefit of the Bahá'ís of the United States and Canada according to the principles of Bahá'í affiliation and administration created and established by Bahá'u'lláh, defined and explained by 'Abdu'l-Bahá, and amplified and applied by Shoghi Effendi and his duly constituted successor and successors under the provision of the Will and Testament of 'Abdu'l-Bahá.
.These purposes are to be realized by means of devotional meetings; ; by public meetings and conferences of an educational, humanitarian n and spiritual character; by the publication of books, magazines and newspapers; by the construction of temples of universal worship and of other institutions and edifices for humanitarian service; by supervising, unifying, promQting and generally administering the activities of the Bahá'ís of the United States and Canada in the fulfilment t of their religious offices, duties and ideals; and by any other means appropriate to these ends, or any of them.
Other purposes and objects of this Trust are: a. The right to enter into, make, perform and carry out contracts of every sort and kind for the furtherance of the objects of this Trust with any person, firm, association, corporation, private, public or municipal or body politic, or any state, territory or colony thereof, or any foreign government; and in this connection, and in all transactions under the terms of this
Page 313Trust, to do any and all things which a ca-partnership or natural person could do or exercise, and which now or hereafter r may be authorized by law.
b. To hold and be named as beneficiary under any trust established d by law or otherwise or under any will or other testamentary y insttument in connection with any gift, devise, or bequest in which a trust or trusts is or are established in any part of the world as well as in the United States and Canada; to receive gifts, devises or bequests of money or other property.
c. All and whatsoever the several purposes and objects set forth in the written utterances of Bahá'u'lláh, 'Abdu'l-Bahá and Shoghi Effendi, under which certain jurisdiction, powers and rights are granted to National Spiritual Assemblies.
d. Generally to do all things and acts which in the judgment of said Trustees, i.e., the National Spiritual Assembly of the Bahá'ís of the United States and Canada, are necessary, proper and advantageous to promote the complete and successful administration n of this Trust.
Article IIISection i. All persons, firms, corporations and associations extending, ing, credit to, contracting with or having any claim against the Trustees, i.e., the National Spiritual Assembly, and the members thereof, of any character whatsoever, whether legal or equitable and whether arising out of contract or tort, shall look solely to the funds of the Trust and to the property of the Trust estate for payment or indemnity, or for the payment of any debt, damage, Iudgment or decree or any money that may otherwise become due or payable from the Trustees, so that neither the Trustees nor any of them, nor any of their officers or agents appointed by them hereunder, nor any beneficiary or beneficiaries ficiaries herein named shall be personally liable therefor.
Section 2. Every note, bond, proposal, obligation or contract in writing or other agreement or instrument made or given under this Trust shall be explicitly executed by the National Spiritual Assembly, as Trustees by their duly authorized officers or agents.
Article IVThe Trustees, i.e., the National Spiritual Assembly, shall adopt for the conduct of the affairs entrusted to them under this Declaration of
Page 314314 Trust, such bylaws, rules of procedure or regulations as are required to define and carry on its own administrative functions and those of the several local and other elements composing the body of the Bahá'ís of the United States and Canada, not inconsistent with the terms of this instrument and all in accordance with the explicit instructions given us to date by Shoghi Effendi, Guardian of the Cause of Bahá'u'lláh, which instructions are already known to the Bahá'ís of the United States and Canada and accepted by them in the government and practice e of their religious affairs.
Article VThe central office of this Trust shall be located in the City of New York, State of New York, United States of America.
Article VIThe seal of this Trust shall be circular in form, bearing the following description: National Spiritual Assembly of the Bahá'ís of the United States and Canada. Declaration of Trust, 1927.
Article VIIThis Declaration of Trust may be amended by majority vote of the National Spiritual Assembly of the Bahá'ís of the United States and Canada at any special meeting duly called for that purpose, provided d that at least thirty (30) clays prior to the date fixed for said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary.
Page 315The National Spiritual Assembly, in the fulfilment of its sacred duties under this Trust, shall have exclusive jurisdiction and authority over all the activities and affairs of the Bahá'í Cause throughout the United States and Canada, including paramount authority in the administration of this Trust. It shall endeavor to stimulate, unify and coordinate the manifold activities of the local Spiritual Assemblies (hereinafter defined) and of individual Bahá'ís in the United States and Canada and by all possible means assist them to promote the oneness s of mankind. It shall be charged with the recognition of such local Assemblies, the scrutiny of local membership rolls, the calling of the Annual Meeting or special meetings and the seating of delegates to the Annual Meeting and their apportionment among the various local Bahá'í communities. It shall appoint all national BaWi'i committees s and shall supervise the publication and distribution of 13ah~i'i literature, the reviewing of all writings pertaining to the Bahá'í Cause, the construction and administration of the Mashriqu'l-Adhkar and its accessory activities, and the collection and disbursement of all funds for the carrying on of this Trust. It shall decide whether any matter lies within its own jurisdiction or within the jurisdiction of any local Spiritual Assembly. It shall, in such cases as it considers suitable and necessary, entertain appeals from the decisions of local Spiritual Assemblies s and shall have the right of final decision in all cases where the qualification of an individual or group for continued voting rights and membership in the Bahá'í body is in question. It shall furthermore represent the Bahá'ís of the United States and Canada in all their cooperative and spiritual activities with the IBah~i'is of other lands, and shall constitute the sole electoral body of the United States and Canada in the formation of the Universal House of Justice provided for in the Sacred Writings of the Bahá'í Cause. Above all, the National Spiritual Assembly shall ever seek to attain that station of unity in devotion to the Revelation of Bahá'u'lláh which will attract the confirmations s of the Holy Spirit and enable the Assembly to serve the founding of the Most Great Peace. In all its deliberation and action For amendment made to April 20, 193&, see notes at foot of pages 317, 320, 321, 322.
315the National Assembly shall have constantly before it as Divine guide and standard the utterance of Bahá'u'lláh "It behooveth them (i.e., Spiritual Assemblies) to be the trusted ones of the Merciful among men and to consider themselves as the guardians appointed of God for all that dwelt on earth. It is incumbent t upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly."
Article IIThe Bahá'ís of the United States and Canada, for whose benefit this Trust has been established, shall consist of all persons resident in the United States and Canada who are recognized by the National Spiritual Assembly as having fulfilled the requirements of voting membership p in a local Bahá'í community. To become a voting member of a Bahá'í community a person shall a. Be a resident of the locality defined by the area of jurisdiction of the local Spiritual Assembly, as provided by Article VII, Section 12, of this instrument.
b. Have attained the age of 21 years.c. Have established to the satisfaction of the local Spiritual Assembly, embly, subject to the approval of the National Assembly, that he possesses the qualifications of BaWi'i faith and practice required quired under the following standard: Full recognition of the station of the Forerunner (the BTh), the Author (Bahá'u'lláh), and 'Abdu'l-Bahá the True Exemplar of the Bahá'í Cause: unreserved served acceptance of, and submission to, whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of 'Abdu'l-Bahá'í sacred Will; and close association with the spirit as well as the form of presentday Bahá'í administration ration throughout the world.
Article IIIThe National Assembly shall consist of nine members chosen from among the Bahá'ís of the United States and Canada, who shall be elected by the said Bahá'ís in manner hereinafter provided, and who shall continue in office far the period of one year, or until their successors s shall be elected.
Page 317THE WORLD ORDER or BAHÁ'U'LLÁH 317
Article IVThe officers of the National Spiritual Assembly shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as may be found necessary for the proper conduct of its affairs.
The officers shall be elected by a malority vote of the entire membership of the Assembly taken by secret ballot.
Article VThe first meeting of a newly-elected National Assembly shall be called by the member elected to membership by the highest number of votes or, in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members; and this member shall preside until the permanent t Chairman shall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chairman n or, in his absence or incapacity, of the Vice-Chairman, or of any three members of the Assembly; provided, however, that the Annual Meeting of the Assembly shall be held at a time and place to be fixed by a majority vote of the Assembly, as hereinafter provided.
Article VIFive members of the National Assembly present at a meeting shall constitute a quorum, and a majority vote of those present and constituting g a quorum shall be sufficient for the conduct of business, except as otherwise provided in these ByLaws, and with due regard to the principle of unity and cordial 'fellowship involved in the institution of a Spiritual Assembly. The transactions and decisions of the National l Assembly shall be recorded at each meeting by the Secretary, who shall supply copies of the minutes to the Assembly members after each meeting, and preserve the minutes in the official records of the
Assembly.Whenever in any locality of the United States and Canada, be it city, town or village, the number of Bahá'ís resident therein 1-ecog-nized d by the National Spiritual Assemlily exceeds nine, these may on April 21st of any year convene and elect by plurality vote a local administrative e body of nine members, to be known as the Spiritual As-Article ticle IV, amended to read by a majority vote of the Assembly taken by secret ballot."
Page 318sembly of the Bahá'ís of that community. Every such Spiritual Assembly y shall be elected annually thereafter upon each successive 21st day of April. The members shall hold office for the term of one year and until their successors are elected and qualified.
When, however, the number of Bahá'ís in any community is exactly nine, these may on April 21st of any year, or in successivc years, constitute themselves the local Spiritual Assembly by joint declaration. Upon the recording of such declaration by the Secretary of the National Spiritual Assembly, said body of nine shall become established with the rights, privileges and duties of a local Spiritual Assembly as set forth in this instrument.
Section i. Each newly-elected local Spiritual Assembly shall at once proceed in the manner indicated in Articles IV and V of these ByLaws to the election of its officers, who shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as the Assembly finds necessary for the conduct of its business and the fulfilment t of its spiritual duties. Immediately thereafter the Secretary chosen shall transmit to the Secretary of the National Assembly the names of the members of the newly-elected Assembly and a list of its oflicers.
Section 2. The general powers and duties of a local Spiritual Assembly y shall be as set forth in the writings of Bahá'u'lláh, 'Abdu'l-Bahá.
. and Shoghi Effendi.Section ~. Among its more specific duties, a local Spiritual Assembly y shall have full jurisdiction of all ~ah~'i activities and affairs within the local community, subject, however, to the exclusive and liaramount authority of 'the National Spiritual Assembly as defined herein.
Section 4. Vacancies in the membership of a local Spiritual Assembly shall be filled by election at a special meeting of the local Baha community duly called for that purpose by the Assembly.
In the event that the number of vacancies exceeds four, making a quorum of the local Assembly impossible, the election shall be held under the supervision of the National Spiritual Assembly.
Section 5. The business of the local Assembly shall be conducted in like manner as provided for the deliberations of the National Assembly y in Article VI above.
Section 6. The local Assembly shall pass upon and approve the qualifications of each member of the Bahá'í community before such members shall be admitted to voting membership; but where an individual l is dissatisfied with the ruling of the local Spiritual Assembly
Page 319THE WORLD ORDER OF BAHÁ'U'LLÁH 319
upon his Bahá'í qualifications, such individual may appeal from the ruling to the National Assembly, which shall thereupon take jurisdiction n of and finally decide the case.
Section '. On or before the 1st day of February of each year the Secretary of each local Assembly shall send to the Secretary of the National Assembly a duly certified list of the voting members of the local Bahá'í community for the information and approval of the
National Assembly.Section 8. All matters arising within a local Baki'i community which are of purely local interest and do not affect the national interests s of the Cause shall be under the primary jurisdiction of the Spiritual Assembly of that locality; but decision whether a particular matter involves the interest and welfare of the national Bahá'í body shall rest with the National Spiritual Assembly.
Section g. Any member of a local Bahá'í community may appeal from a decision of his Spiritual Assembly to the National Assembly, which shall determine whether it shall take jurisdiction of the matter or leave it to the local Spiritual Assembly for reconsideration. In the event that the National Assembly assumes jurisdiction of the matter, its finding shall be final.
Section xo. Where any dissension exists within a local Bahá'í community y of such a character that it cannot be remedied by the efforts of the local Spiritual Assembly, this condition shall be referred by the Spiritual Assembly for consideration to the National Spiritual As-senibly, , whose action in the matter shall be final.
Section ii. All questions arising between two or more local Spiritual Assemblies, or between members of different Bahá'í communities, , shall be submitted in the first instance to the National Assembly, which shall have original and final jurisdiction in all such matters.
Section 12. The sphere of jurisdiction of a local Spiritual Assembly, , with respect to residential qualification of membership, and voting tights of a believer in any Bahá'í community, shall be the locality included within the civil limits of the city, town or village, but Bahá'ís who reside in adjacent, out1y~ng or suburban districts and can regularly attend the meetings of the local Bahá'í community, may be enrolled on the membership list of the adjacent Spiritual Assembly and enjoy full voting rights pending the establishment of a local Spiritual Assembly in their home community.
All differences of opinion concerning the sphere of jurisdiction of any local Spiritual Assembly or concerning the affiliation of any Baha'i
Page 320or group of Bahá'ís in the United States and Canada shall be referred to the National Spiritual Assembly, whose decision in the matter shall bc final.
Article VIIIThe Annual Meeting of the National Spiritual Assembly at which its members shall be elected shall be known as the National Convention of the Bahá'ís of the United States and Canada, and shall be held at a time and place to be fixed by the National Assembly, which shall give sixty days' notice of the meeting to each local Bahá'í community through its Spiritual Assembly. The National Assembly shall at the same time inform each Spiritual Assembly of the number of delegates s to the Convention it has assigned to the local Bahá'í community in accordance with the principle of proportionate representation in such manner that the entire number of delegates composing the National Convention shall be ninety-five. Upon receipt of this notice each local Spiritual Assembly shall, within a convenient period and after giving due and sufficient notice thereof, call a meeting of the voting members on its rolls for the purpose of electing their delegate or delegates to the National Convention; and, not later than thirty days before the date of the Convention, the Secretary of each local Spiritual Assembly shall certify to the Secretary of the National Spiritual Assembly the names and adddresses of the delegates so elected.
Section x. All delegates to the Convention shall be elected by plurality vote of those present at their election.
Section 2. All delegates to be seated at the Convention must be enrolled as voting members of the Bahá'í community represented by them.
Section 3. The rights and privileges of a delegate may not be assigned nor may they be exercised by proxy.
Section 4. The recognition and seating of delegates to the National l Convention shall be vested in the National Spiritual Assembly.
Section 5. Delegates unable to be present in person at the Convention n shall have the right to vote for members of the National Spiritual l Assembly by mail or telegram under such conditions as may be indicated by the National Assembly.
Section 6. If in any year the National Spiritual Assunbly shall consider r that it is impracticable or unwise to assemble together the delegates s to the National Convention, the National Spiritual Assembly shall provide ways and means by which the business of the Convention may be conducted by correspondence or telegram. Any action taken Article VIII, amended to read number of delegates composing the National Convention vention shall be one hundred seventy-one."
Article VIII, Section 1, amended to read by plurality vote. Members who for illness or other unavoidable reasons are unable to be present at the election in person shall have the right to transmit their ballots by mail or telegram under conditions acceptable to the local Spiritual AssemblyArticle VIII, Section 6, amended to end with words by correspondence or telegram."
Page 321THE WORLD ORDER OF BAHÁ'U'LLÁH 321
under such circumstances shall be by a majority vote of all the delegates.
Section '. The presiding officer of the National Spiritual Assein-bly y present at the National Convention shall call to order the delegates, who shall then proceed to the permanent organization of the meeting, electing a presiding officer, a Secretary and such other officers as are necessary for the proper conduct of the business of the Convention.
Section 8. The principal business of the National Convention shall be the election of the nine members of the incoming National Spiritual Assembly, the consideration of the reports of the financial and other activities of the outgoing National Assembly and its various committees, , and deliberation upon the affairs of the Bahá'í Cause in general, , it being understood, however, in accordance with the principles of Bahá'í administration defined by the Guardian that all deliberation and action of the delegates at the National Convention, other than the election of the members of the incoming National Spiritual Assembly, shall constitute merely advice and recommendation for consideration by the said Assembly, final decision an all matters concerning the affairs of the Bahá'í Cause in the United States and Canada being vested solely in that body.
Section 9. The general order of business to be taken up at the National Convention shall be prepared by the National Spiritual Assein-Fly, , but any and all matters pertaining to the Cause introduced by any of the delegates may upon motion and vote be taken up as part of the deliberations of the Convention.
Section Ia. The election of the inembers of the National Spiritual Assembly shall be by plurality vote of the delegates recognized by the outgoing National Spiritual Assembly, i.e., the members elected shaM be the nine persons receiving the greatest number of votes on the first ballot cast by delegates present at the Convention and delegates whose ballot has been transmitted to the Secretary of the National Spiritual Assembly by mail or telegram. In case by reason of a tie vote or votes the full membership is not determined on the first ballot, then one or more additional ballots shall be taken until all nine members are elected.
Section ii. All official business transacted at the National Con-verition n shall be recorded and preserved in the records of the National
Assembly.Section 12. After the termination of the National Convention and until the next such Annual Meeting has been called in session, the delegates gates shall continue as a consultative body capable of rendering a dis-Article rticle VIII, Section 7, amended to read electing by ballot a presiding oilicer," etc. Article VIII, Section 12, deleted.
Page 322tinctive service to the work of the Cause, and they shall make every effort to contribute to the unified spirit, information and useful action of the National Spiritual Assembly throughout the year.
Section 13. Vacancies in the membership of the National Spiritual Assembly shall be filled by a plurality vote of the delegates composing the Convention which elected the Assembly, the ballot to be taken by correspondence or in any other manner decided upon by the National
Spiritual Assembly.Where the National Spiritual Assembly has been given in these ByLaws exclusive and final jurisdiction, and paramount executive authority, in all matters pertaining to the activities and affairs of the Bahá'í Cause in the United States and Canada, it is understood that any decision made or action taken upon such matters shall be subject in every instance to ultimate review and approval by the Guardian of the Cause or the Universal House of Justice.
Article XWhatever functions and powers are not specifically attributed to local Spiritual Assemblies in these ByLaws shall be considered vested in the National Spiritual Assembly, which body is authorized to delegate e such discretionary functions and powers as it deems necessary and advisable to the local Spiritual Assemblies within its jurisdiction.
Article XIIn order to preserve the ~piritua1 character and purpose of Bahá'í elections, the practice of nominations or any other electoral method detrimental to a silent and prayerful election shall not prevail, so that each elector may vote for none but those whom prayer and reflection n have inspired him to uphold.
Among the most outstanding and sacred duties incumbent upon those who have been called upon to initiate, direct and coordinate the affairs of the Cause as members of local or national Spiritual Assemblies s are To win by every means in their power the confidence and affection of those whom it is their privilege to serve; to investigate and acquaint themselves with the considered views, the prevailing sentiments and the personal convictions of those whose welfare it is their solemn obligation n to promote; to purge their deliberations and the general conduct Article VIII, Section 13, amended to be Section 12.
Page 323THE WORLD ORDER OF BAHÁ'U'LLÁH 323
of their affairs of selfcontained aloofness, the suspicion of secrecy, the stifling atmosphere of dictatorial assertiveness and of every word and deed that may savor of partiality, seif-centeredness and prejudice; and while retaining the sacred right of final decision in their hands, to invite discussion, ventilate grievances, welcome advice, and foster the sense of interdependence and copartnership, of understanding and mutual confidence between themselves and all other Báb's.
Article XIIThese ByLaws may be amended by majority vote of the National Spiritual Assembly at any of its regular oi-special meetings, provided that at least fourteen days prior to the date fixed for the said meeting' a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary.
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Page 353THE WORLD ORDER OF BAHÁ'U'LLÁH 353
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Australia and New Zealand.First Yerrinbool Bahá'í Summer School, January 8 to 23, 1938.
Page 356THE Bahá'ís of the City of New York adopt this Corporation in order to supply proper legal status to the conduct of the affairs of a religious community which has had continuous existence for more than thirty years, being one of the first two local Bahá'í communities established in North America. During this period the community has been recognized, encouraged and instructed in letters and communications addressed to it by 'Abdu'l-Bahá's, who in one communication designated New York "The City of the Covenant." It was in this city that 'Abdu'l-Bahá devoted the larger portion of His American visit in 1912. The Assembly has been recognized since the Ascension of 'Abdu'l-Bahá in letters addressed to it by the Guardian of the Baha Faith. The New York Bahá'í community has been continu-ousiy and uninterruptedly represented by delegates in the Annual Meetings held by the recognized national Bahá'í body of North America since the formation of that body in 1909. The Spiritual Assembly is at present enrolled in the list of Local Spiritual Assemblies recognized by the National Spiritual
Assembly.The Trustees, i.e., the Spiritual Assembly, recognize that this action has been taken in full unanimity and agreement. They acknowledge for themselves and on behalf of their successors the sacred meaning and universal purpose of the Bahá'í Faith, the teachings and principles of which fulfill the divine promise of all former revealed religions.
ARTICLE IIIn administering the affairs of the Bahá'í Religion under this Corporation for the benefit of the Bahá'ís of the City of New York in accordance with the religious teachings and administrative principles of this Faith, the Spiritual Assembly shall act in conformity with the functions of a Local Spiritual Assembly as defined in the ByLaws adopted by the National Spiritual Assembly and published by that body for the information and guidance of Bahá'ís throughout the United States and Canada.
ARTICLE IllThe Spiritual Assembly, in the fulfillment of its obligations and responsibilities under this Corporation, shall have exclusive jurisdiction and authority over all the local activities and affairs of the Bahá'í community of the City of New York, including paramount authority in the administration of this Corporation. It shall be responsible for maintaining the integrity and accuracy of all Bahá'í teaching, whether written or oral, undertaken throughout the local community.
It shall make available the published literature of the Faith. It shall represent the community in its relation to the National Spiritual Assembly, in its relation to the Guardian of the Bahá'í Faith, to other local Bahá'í communities, and to the general public in the City of New York. It shall be charged with the recognition of all applicants requesting membership in the local Bahá'í community. It shall pass upon the right of any and all members of the community whose membership is in question to retain their status as voting members of the community. It shall call the meetings of the community, including the Bahá'í Anniversaries and Feasts, the meetings of con � sultation, the Annual Meeting and the meeting for the election of delegates to the Annual Meeting of the National Spiritual Assembly.
It shall appoint and supervise all committees of the Bahá'í community. It shall collect and disburse all funds intended for the maintenance of this Corporation. It shall have full and complete custody of the headquarters or meeting place of the Bahá'í community. It shall report to the National Spiritual Assembly annually, or when requested, the membership roll of the Bahá'í community, for the information and approval of the national
Bahá'í body. The SpiritualAssembly, however, shall recognize the authority and right of the National Spiritual Assembly to declare at any time 1 The pattern for all local Bahá'í constitutions.
Page 357THE WORLD ORDER 013 BAHÁ'U'LLÁH 357
what activities and affairs of the Báb4'i community of the City of New York are national in scope and hence subject to the jurisdiction of the national Bahá'í body.
It shall likewise recognize the right of any member of the community to appeal to the National Spiritual Assembly for review and decision of any matter in which the previous decision of the local Spiritual Assembly is felt by the member to be contrary to the explicit teachings of the Bahá'í Faith or opposed to its best interests.
It shall, on the other hand, have the authority and right to appeal from the decision of the National Assembly to the Guardian of the Ba1A'i Faith for review and final decision of any matter related to the Faith in the City of New York.
ARTICLE IVThe Spiritual Assembly, in administering this Corporation, shall ever bear in mind the ideals upheld in the Sacred Writings of the Bahá'í Faith respecting the relationships of a Spiritual Assembly to its Baha community, respecting the relations of Bahá'ís to one another in the community, and the relationships of Bahá'ís to all non-Bahi'is, without prejudice of race, creed, class or nationality.
The Assembly shall therefore above all recognize its sacred duty to maintain full and complete unity throughout the Bahá'í community, to relieve and comfort the sick and distressed, to assist the poor and destitute, to protect the orphans, the crippled and the aged, to educate the children of Bahá'ís according to the highest religious and intellectual standards, to compose differences and disagreements among members of the community, to promulgate the principles of Divine Civilization revealed by Bahá'u'lláh, and to promote in every way possible the Bahá'í aim of the oneness of mankind.
It shall faithfully and devotedly uphold the general Bahá'í activities and affairs initiated and sustained by the National
Spiritual Assembly. Itshall cooperate wholeheartedly with other local Spiritual Assemblies throughout North America in all matters declared by the National Spiritual Assembly to be of general Bahá'í importance and concern. It shall rigorously abstain from any action or influence, fluence, direct or indirect, that savors of intervention on the part of a Bahá'í body in matters of public politics and civil jurisdiction.
It shall encourage intercourse between the Bahá'í community of the City of New York and other recognized Bahá'í communities, issuing letters of introduction to Bahá'ís traveling from New York and passing upon letters of introduction issued by other Bahá'í Assemblies. It shall regard its authority as a means of rendering service to Bahá'ís and non � Bahá'ís and not as a source of arbitrary power. While retaining the sacred right of final decision in all matters pertaining to the Bahá'í community, the Spiritual Assembly shall ever seek the advice and consultation of all members of the community, keep the community infonned of all its affairs, and invite full and free discussion on the part of the community of all matters affecting the Faith.
ARTICLE VThe Bahá'ís of the City of New York, for whose benefit this Corporation has been established, shall consist of all persons resident in the City of New York who are recognized by the Spiritual Assembly as having fulfilled the requirements of voting membership in this local Bahá'í community.
To become a voting member of this Bahá'í community a person shall: a. Be a resident of the City of New York as defined by the area of jurisdiction of the Spiritual Assembly, as provided hereinafter in this instrument.
b. Have attained the age of 21 years.c. Have established to the satisfaction of the Spiritual Assembly, subject to the approval of the National Spiritual Assembly, that he (or she) possesses the qualifications of Bahá'í Faith and practice required under the following standard: Full recognition of the Station of the Forerunner (the Mb), the Author (Bahá'u'lláh), and 'Abdu'1 � Baha, the Exemplar of the Bahá'í religion; unreserved acceptance of, and submission to, whatsoever has been revealed by Them; loyal and steadfast adherence to every clause of 'Abdu'l-Bahá'í sacred Will and Testament; and ciose association with the spirit as well as the form of Bahá'í administration throughout the world.
Page 358shall consist of nine Trustees chosen from among the Bahá'ís of the City of New York, who shall be elected by these Baha in a manner hereinafter provided and who shall continue in office for the period of one year, or until their successors shall be elected.
ARTICLE VIIThe officers of the Spiritual Assembly shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as may be found necessary for the proper conduct of its affairs. The officers shall be elected by a majority vote of the entire membership of the Assembly taken by secret ballot.
ARTICLE VIIIThe first meeting of a newly-elected Assembly shall be called by the member elected to membership by the highest number of votes, or, in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members; and this member shall preside until the permanent Chairman shall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chairman, or, in his absence or incapacity, of the Vice-Chairman, or of any three members of the Assembly; provided however that the Annual Meeting of the Assembly shall be held on April 21st, in accordance with the administrative principles recognized by all Baha
Assemblies.Section r. Five members of the Assembly present at a meeting shall constitute a quorum, and a majority vote of those present and constituting a quorum shall be suf-licient for the conduct of business, except as otherwise provided in these ByLaws, and with due regard to the principles of unity and cordial fellowship involved in the institution of a Spiritual Assembly.
The transactions and decisions of the Assembly shall be recorded at each meeting by the Secretary, who shall have the minutes adopted and approved by the Assembly, and preserve them in the official records of the Assembly.
Section 2. Vacancies in the membership of the Spiritual Assembly shall be filled by election at a special meeting of the local Bahá'í community duly called for that purpose by the Assembly.
In the event that the number of vacancies exceeds four, making a quorum of the Spiritual Assembly impossible, the election shall be under the supervision of the National Spiritual
Assembly.The sphere of jurisdiction of the Spiritual Assembly, with respect to residential qualification of membership, and voting rights of a believer in the lBahá'í community, shall be the locality included within the civil limits of the City of New York, but Baha'is, who reside in adjacent, outlying or suburban districts and can regularly attend the meetings of the local Bahá'í community, may be enrolled on the membership list of the Spiritual Assembly and enjoy full voting rights pending the establishment of a local Spiritual Assembly in their home community.
ARTICLE XSection r. In the event that any decision of the Assembly is unacceptable to any member or members of the community, the Assembly shall after endeavoring to compose the differences of opinion invite the said member or members to make appeal to the national Bahá'í body and notify that body of the condition of the matter and the readiness of the Assembly to become party to the appeal.
Section 2. In the same manner, if any difference arises between the Assembly and another local Assembly, or Assemblies, in North
America, the Assemblyshall report the matter to the national Bahá'í body and inform that body of its readiness to make joint appeal together with the other Assembly or
Assemblies.Section ~. If, however, the result of such appeal is unsatisfactory to the Spiritual Assembly or the Assembly at any time has reason to believe that actions of the National Spiritual Assembly are affecting adversely the welfare and unity of the Bahá'í community of the City of New York, it shall, after seeking to compose its difference of opinion with the national body in direct con
Page 359sultation, have the right to make appeal to the Guardian of the Faith.
Section 4. The Assemblyshall likewise have the right to make complaint to the National Spiritual Assembly in the event that matters of local Bahá'í concern and influence are referred to the national body by a member or members of the local community without previous opportunity for action by the local
Assembly.The Annual Meeting of the Corporation at which its Trustees shall be elected shall be held on April 21 at an hour and place to be fixed by the Assembly, which shall give not less than fifteen days' notice of the meeting to all members of the local Bahá'í community.
Section r. The Assemblyshall accept those votes transmitted to the Assembly before the election by members who by reason of sickness or other unavoidable reason are unable to be present at the election in person.
Section 2. The election of members to the Spiritual Assembly shall be by plurality vote.
Section ~. All voting members of the local Bahá'í community are eligible for election as members of the Spiritual Assembly.
Section 4. The Assemblyshall prepare an agenda for the Annual Meeting in which shall be included reports of the activities of the Assembly since its election, a financial statement showing all income and expenditure of its fund, reports of its committees and presentation of any other matters pertaining to the affairs of the Baha community. The Assembly, both preceding and following the annual election, shall invite discussion and welcome suggestions from the community, in order that its plans may reflect the community mind and heart.
Section 5. The result of the election shall be reported by the Spiritual Assembly to the National
Assembly.shall arrange for regular meetings of the Bahá'í community throughout the year at intervals of nineteen days, in ac cordance with the calendar incorporated in the teachings of the Bahá'í Faith.
ARTICLE XIIIThe Spiritual Assembly, on notice from the National Spiritual Assembly, shaLl report the number of voting members in the local community, that the national Bahá'í body may be duly informed of the number of delegates to be assigned to the Bahá'í community of the City of New York in accordance with the principle of proportionate representation controlling the annual election of members to the National
Spiritual Assembly.Section x. When informed of the number of delegates assigned to the local community, the Spiritual Assembly shall call a special meeting of the community for the purpose of electing said number of delegates to represent the community at the Annual Meeting of the National Spiritual
Assembly.Section 2. The election of delegates to the Annual Meeting of the National Spiritual Assembly shall be by plurality vote.
Section j. All voting members of the local Bahá'í community are eligible for election as delegates to the Annual Meeting of the National Assembly.
Section 4. The result of the election shall be reported by the Spiritual Assembly to the National Spiritual Assembly, and the Spiritual Assembly shall meet all the conditions laid down by the national Bahá'í body for the recognition of local Spiritual Assemblies and the participation of local Bahá'í communities in the annual election of the national Bahá'í body.
ARTICLE XIVThe seal of this Corporation shall be circular in form, bearing the following description: The Spiritual Assembly of the Bahá'ís of the City of New York,
Corporate Seal.These ByLaws may be amended by majority vote of the Spiritual Assembly at any of its regular or special meetings, provided that at least fourteen days prior to the date fixed for the said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the
Secretary.Sc~et~ny of Stdti~ and Cus od~n of the re~z~ &~4 Then~of.
QI rk of the County of ~ � rn $ ~d S e nd c1e~k of the ~ Court therein, being a Court of R~co~d, nn the d~y of th~ dae of th~ 4nneXd :ate and duly 4uthori~ed to grant the ~anw: that the same is i~ dn~ form ~d axe-by y t~w proper ofljcei; trnt the ~ i~fflx~d to Mid cei~iJic~ve is the s~a1 Qf said County Court; that the s~gnawre thereto of said dt~W~ is in h~s pr~p~r hanj writing, ana fs am1 that j~d1 faith ~i c~dit may ~md ought to be given to his offlci~ ~
2~hi ~~thnQmJ ~~xtf~ Thg GreatCertificate of Incorporation of the Spiritual Assembly of the Bahá'ís of New York.
Page 361I, ALBERT MARINELLI, Clerk of the County of New York and also Clerk of the Supreme Court in ~nd for said county, DO HEREBY CERTIFY, that I have compared the within photo graphic copy o7 A the original 4iQ1I i~ fiIed~g rcc~orded in office, under
4~~O I � I~~b 2. �'4, and I do further certify, that such photographic copy is a correct transcript of such record and of the whole of said original.
In WITNESS WHEREOF, I have hereunto set my hand the seal o~id cour~~,5ounty at te City of New York, this dayof ''93 Clerk of eke County of New York and Clerk of the Supreme Court.
The fee charged for Copy wasPureuant to Section 193 of the RelI4oua Corporation Law of the state or New York We, the ~mdersigned, ali being of full age, and citizens of the Unitd States, and reeidents of the State or New York, deairing to form a corporation pursuant to Section 193 of the Religious Corporation Law of the State of New York, do hereby make, sign, and acknowledge this certificate aa followe: FIRST: The purpose and objects for which the corporation �8 formed are to adazInI~ter the affairs of the Dabs' I Religion for the benefit of the Bahá'í of the City of New York in accordance with the religious teachingu and adminiatrative principle. of thie Faith.
SECOND: The name of the corporation is to be "The Spiritual Aasembly of the Bahá'í of the City of New York."
THfl~J: The territory in which its activitiei are principally to be conducter is New York City and vicinity.
FOURTH: The prii~eipa1 place of worship is to be located in the City of New York, County of New York, State of New York.
FIFTH: The number of trustees ia to be nine.SIXTH: The names and places of residence of the persons to be trustees until the first annual meeting am as follows:
NANESEVENTH: The tiae for holding 1t5 annual meeting ie to be an the ~~wenty � ffr~t day of April in each yeez.
Page 363THE WORLD ORDER OF BAHÁ'U'LLÁH 363
The first neeting was held on March 30,1952, at Baha'i. Center, 119 We8t 57th Street, New York City.
IN WITNESS WH~EOF, We have made, uigned and acknowledged thiB certificate in triplicate. Dated thi5 thirty � fir8t day of March,1952.
Before me on this thlrty � fir8t day of MarQh,1932, personally appeared Horace Halley, Ophe1i~ Crum, and Bertha Herklotz, who being by me severally suor1~ (lid acknowledge that they had executed the written certificate of
IncorP~5ation.(2 �Ntw Y0~ Co. CIe~k. N.. 50 Ntw Yo.k Co. Rtg..ier. N~ 20S4 Comgu,..io., E~pre. F.b 2, 1934
Page 364THE WORLD ORDER OF BAHÁ'U'LLÁH 365
fl&JL ~it 'rnwaa w~e at THEODORE DAMMANflto enter into, make, perform and carry out contracts of every sort and kind vdth any person, firm, association or corporation, public or private; to take and ho1~ property, both real and personal, whether acquired by gift. srnnt~
Kraai,OWt/ Lou Is ~T. Vpplz 16th 410Apri1 ~t/9~p 37.
Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Kenosha, Wisconsin, U. S. A.
Page 366KNOW ALI~ UV~ f~Y THESE Ph~SEtIThz That we, the und.rai~tied Genevieve Kraai, chairman, and Loids 3. Voelz, secretary of the 8pirituAJ. Assembly of the ~aha'is of 1~e~wsha, do nereby certify that, at the annual meeting at tiie new~bera or the ~enosha ~aha'i Can~unt~y, neld in the city al' Ken � oaba, cour~ty of Kenosha a~nd stat of WI,consin, on the 21St day of April., A.D. 1956, for that purpose, the f~.1owing perso~s, namely, Latdm J. Voeli, Iva Riissell, Earl. Parker5 Grace Anderson, William C. Sc~elid, Gertrude Collins, Carrie Gates, Genevieve ~Craai &nd Theodore Lorantien were eJ.Gcted to be ttie SpiritueJ. Assembly oC the ~j~tj3 of Keno3ha, in accordance with the principles or tIle local. ~ah~'i adnitra � i5tratioa recognized and aCfirmed by the National. Spirl.tual As~ei'ib1y oI' the Baha'i~ of the United States ~iid G~n~da, with tUU. power and autho~1ty, as the &utborized represen � t.aL�ve bod~ of the Kerxo;l~ia Bahá'í Co~mun1ty, to siippl.y proper r leg&J. status to their conduct of the aff~dra ~r t~iis re1i~ious community by electing And est~b3.Lshir~g themselves and thei~r succ~s~oi~s in office as trustees to be Incorporated d under tlae ~rovLs1~n3 of Sect!on 187.05, Bubsectioi~s (1~2) oC the Wisc3nslrl Statutes, ~nd the acts amerid~tory thereof ani ~upp1e~en~.ory tner~to, and they have So elected mud declared tneinselves &nd their successors in ottice to be trustees for such purpas~, and we do further d~c2.~r~ ~nd
AE~TICLE IThe corpor8te nellie ?~7 whic?~ 5uch trustees ere to
Page 367THE WORLD ORDER OF BAHÁ'U'LLÁH 367
-2-VOLbe known shaU be the SPIa1~rUDL ASSLgBLY OF TH~ BARA'I8 OF �~EflO3~4A, and its locetioc shtll be in tt~e 4lty 0 3~.nos~ia~ coui~ty or Ko~oaha an~I Stste of W~5oons1~.
ARTICI.E ZrThe trustees, nine i~ number, ~ereinebove r~enttoned ~ha11 hold theIr otf1~ces until April ~1~t A.D. 1937 or until their sueceasors &rG duly elected and thereafter t)~e 4i~1y e1ec~~ ~rustoes sr~aU h~,lI tA~ekr offices t~r a *.erm of one year fror~ and after AprU. 21~ a~ the year in wWtch tht~y ~re ~1ected or until their successors shall live been duty etect � ec"
ARTICLE IIIThe purpos~ ~id objects for w!~Ict It Is desired to incorporate the s~1d trustees �8 at~i~esaid are declared ta he �or the adrninlatratton of the Faith of Bahá'u'lláh ~ t~e benefit o~f the Bahá'ís of the ci�r o~ Rem~sha, state o~ ~1s � conain, according to the principles of Baba'� affi1jati~n ~id administration created arid estab1is~d by Hah.alu'l2Iah, defIned and explained by 'Abdu'l-Bahá, and a~ip1.ffie~ and ap~11ed by Shoghi Effendi and h~s duly constituted 5uccessor &nd ~�icce~s � ors under t~e provision o~ the Will ~nd Te~tainent of IAbduIJ.~
Ba ha.These purposes ~ to ~ze realized by m~an3 or devo. � ti~na1. ~eeti~gs; by public meeti~g3 ~nd conferei~ces of an
Page 368Sucattonal, tmman�tarlan and apiritual character; by Super � riling, unifying1 promoting and generally adnirdstering the activities and affairs of the K.nosha ~aha'i Community; and by any other means appropriate to these ends or any of them.
Further purposes end objects of tbis cor~oratiOfl shall be: I. To nter Into, ma'e, perform and carry out contracts s of every sort and kind with any person, firm1 alSo � elation or corporation, public or private; to take and hold property, both real and personal, whether acquired by ;ift, grant, devise, bequest or purchase, and to sell, convey or otherwise dispole of the mac; to borrow money and to secure the payment of the ins by mortgage of its real and personal property or otherwise; and for the purpose or attaining or rurtheririg any of its objects, to do any and all other acts and things, and to exercise any and all ponrs which a 00 � partnership or natural porasm could do and exercise, and which now or bereefter may be authorized by law, which said business is to be carried on within tim state of Wisconsin, and especially within the county of Keflosha in said state, ror the pUrp3SeS of this incorporation In promoting religious, , charitable and educational works and no other, and It is expressly understood that no dividend or pc-ounlary pro. fits shall be declared or paid to the members of thin corporation.
.poses and objects set forth in the written utterances of Bahá'u'lláh, tAbdu'1 � Baha and Shoghi Effendi, under which
Page 369THE WORLD ORDER OF BAHÁ'U'LLÁH 369
-4-VOLcertain juriudiction, powers and rigbte are gratitod to local
Spiritual Auaembllefl.3. Generally to do all things n~d acts which In the judgment Qf Said trustees, i.e.1 the Spiritual A8sembly of the Bahá'ís of Keno~ha, ~r~a n~cesanwy, propet nmd advantageous s LO promote the coa.~p1ete and succe3sTvl admIi~iatra � tl.on of this corporation.
ARTICLE IVTI~o trustees, i.e., tI1i~ Sptr~ua1 Aasei~bly or the Bb~~9 of Kg!aouI~a, shall adopt for t.he r~onduct of the attain entrusted to them under this Incorporation, such by � lawa, rulea or pracedure or regulations as ~re required to define and carry on Its own 1o~a1 functions, not inoonsi~tent with ttie terms of tni~ certtttcate and not inconsistent with tiw Decl~rntior~ of Tr:st, ~y � T.awa, rules ot procedure or regulations s ot the NationAl Spiritual Assevi~b1y ~ the Bahá'ís of ~h.
Untted states and C~n~da, trw p~ira~ount ~d central i~d,n1.nis � trst!ve ~t~tnorIty in ~nd for North America, and idi In ~.ccord � ance with the explicit Instruetions given to date by 5hoghi ~!tend1, Guardian o~ the Faith of 8sha'u'lleh which tnstri,c � ttons are already kiiawn ta th~ Bohalts i~f Keno~ha a~nd accepted by them in the Government and pre~tiee �t their re1ig1i~us afffsirs.
ARTICLE ~The seal ot this corporation shall be cLrcular In form, bearing the following description:
Page 370This Cert1.~icate ot Orgenization may be a~ende~ by mAjority vote of the apiritilal Assembly of t~e 1~aha'is oi~ Kenosha at any speci~1 i~eeting called for that purpose, provided that at least thirty (50) days prior t~ the date fixed f3r said meeting a copy of th~ proposed amendment or amendi~ents is m~i1ed to each rrien~ber of the Assembly by the se ore Vary.
IN WI?NESS WHEREOF, we, as chBirm~n and seer~tary respectively of the said Spiritual A~semb1y of the ~a~ia'ia of Kenosha buive hereunto set our hai~ds ond seals ~ day of April1 A.D. 1937.
SIGN ~ SEAL )THE WORLD ORDER OF BAHÁ'U'LLÁH 371
~JOL.8 VA~6136Person&lly came berore me o1 April, A.D, l957D the abo~. named Genevieve Kraal, the Chairuan, and Lotila 3. Voelm, the Seoret&ry of tbe 3ptri~ua1 Aaszib1~ or the Bahá'ís of Kenoaha, t~o body above named, to m~e knovin to be the peraons uho e,cecutod the raregalng lnstru � IBSflt, and eeknowled&ed the acme iia tn~r a~ct &nd deed.
And the IBId Genevieve Kraal and Louis J. Vcelz being g by me duly sworn1 oacTh for hirn3e1~' depased ~,nd ~ t~iat the said Genevieve Kr,~at is the Ciwirrn~n Bnd t.he ~i~id Loui5 J. Voelz Is ~he SecreLary of t~ie s~dd Spiritual A3sembly of the Báb's oX' ke~aos~1l3~ �nd t~h~t this cer~iCieate was executed d by its autbority.
Circuit Court Co1tu1~3a1onsr, KenoSh~ County, Wta~onS�~i.
STATE OF ~iISCONSIN 3Gonev~eve Krnai, Chairman, aw~d Louis J. Voetz, 5eeret~ary, being each rirst duI~y sworn, soveralLy s&y: Vh~t they were the ~�gner~ of the or�g~na1 CerU1~c&te ot Org~fl � Ization oI~ the SpIrLtu~I A~sembiy or the Bahá'ís or Ker~osh~, and that the fore~otng ha~ been compa.red by them pith the original Certific~ite 01' Orgftnization, and t~iat the same is a true copy of such original Certificate vt OrganLzatlon, ~nd of the wbole ~hareof.
I~.Ai.J SubsorIbe~ a~d sworn t*~ C~IR ir,~ar~ before a. thiS 2Ot~'i day or April, A.D. 1937.
~Tt"Courtc~ssiOnerRer~,yedfo,reoordthiaA~fUrzgoJ o'o~Ok~~~M a~~d eoord~I in 6'Real jter of 0e' '0 ' Zo.W. 0t.'
Page 373THE WORLD ORDER OF BAHÁ'U'LLÁH 373
DEPARTMENT OF STATEI, THEODORE flA.XMANN, Secretary o� State of the State of W1sco~3in, do hereby certify that on the 14th day of' February, A. D. 1938, Articles of IncorpOr~tiOfl were Lilod in my offl'lce under the provisions of subsection (1) of Section 187.05 of the Wisconsin Statutes, which arti~1es Provide:
NAME: SPIRITUAL ASSEMBLY O1~ TEE BAHÁ'ÍS OF RACINE
LOCATION: RacifleBUSINESS AND PUBPOSES: to enter Thto, make, perrorm and cai~ry out aontVCtS of every sort Bfld kind with any person, firm, association or corporation, public or pr5Yate, etc., THEREFO1~E, the State Of Wisconsin does hereby grant unto the said corporation tb~ powers and pr1vi1e~es conferred by the Wisconsin Statutes fbr the purposes above stated and. In accordance with said
Art 1. sIN WITNESS WF~EREOF, I have liereuntO set my hand and 8fTixed my official seal, at the Capitol, In t1~e City of Madison, thig 14th day or Fobx'uar'y, A. D. 1938 ecret~ o tate.
of the Spiritual Assembly of the Bahá'ís of Racine, Wisconsin, U. S. A.
Certificate of IncorporationKnou all Mer~ by ~hes. Pree~rita: That we. the undersigned Andrew J.Selmon.Chairman.a,nd Harold R.Olson.S.cretary of the Spiritual Assembly or the Bahá'í of Rac�ne.W�u. do hereby certify that, �t th, annual meeting of the members of the Racine Baba'1 Community. held In the City of Raclne,County of flacine and State or Wisconsin. on the 2lut. dm7 of April. A.D. 1937.
for tb.at piarpose. the following pezbonm,nh.mely. Andre~i, J.Melson, Harold R.Olmon.Carolyn Dary. Jlorence Hanaon, Clara Leopold.
Ugriel Peterson. Adolph ki~naon.A1fred ~ianaoa and Iia.na P.Hanmori.
were elected to be the Spiritual Assembly of the Bahá'í of Reolno. In accordance with the principles of the local Bakia'1 admln�stuation recognized and affirmed by the liational ~piritua1 Asuembly of the Iiaha'ls of the United 8tates ~,.nd Canada.wlth full po.e~ and authority. Ra tfl@ authorized repzementative body or the I~scine Baha. Community. to supply proper legal status to t~e�r conduct of th, affairs of this religious community by electing and eatablishing themselves and their aucceamors in office as Trustees to be 1ncorpor~ted under the p~ovis�ons of Section 187.O~.
Bubuect,~onst1 & 2) of the Wisconsin Statutes. and the acts amendatory threof �nd �upp1et~ientary thereto, and they have elected and deolared themselves and their auccemeorm In office to be Trustee. for such purpose, and we do further deolare and state that.
Article 1Thi corporate nazue by which such Trustees are to be known shall be the Splrit.ual Asmembly of the Bahá'ís of Rac�rie. and its location ahal2. be in the city at E~aaine. County of flacine. and State of Wig consin
Page 375THE WORLD ORDER OF BAHÁ'U'LLÁH 375
Article 2hrhe ~ruat~ea. nine In nwrber.here�n above mentioned uhall hold the.ir o!ricea until April 2lst.A.D. 1938 or until their siacceamors are duly elected and there4~ter the duly elected Trustees .hnll hold their otticem tar ~ term of one year train and after April 21st, of th~ year in which they are elected, or until their muccemmoyg shall have been du~Iy elected.
Article 3The purpome and objects for which it Is d.aired to incorporate tI~e ~A1A Trustees as aforesaid axe declared to be ror tb.e m4minietrnt�On of the Vaith of Bahá'u'lláh for the benefit of the Bahá'ís of the city of I~ac1ne.8tate of WIsconsin. according to the principles of ~*~ha'i affiliation and administration created and �mtnblluhed by haha'ullah. defined and siplained by 'Abdu'l-Bahá. and amplirled by Shogi Iftcnd� and his duly constituted successor and mucoessors under th. provision of the Will and Teutaae'it of Abdu'I-3a.kia.
Those purpoaea are to be realized by means of devotional meetlngBj by public meetinge and conferences or an �qucat�onal, humanitarien and spiritual character, by uup.r~1mIng. tanirying, promoting .i,d gEneaally administering the actIvitIes and affairs of the Racine Bahá'í 1. CommunIty. and by an~ �ther means appropriate to tMse endd or any of them.
~urther piarpomes ani object. of this corporatiOn shall b: 1. To enter lnto..ak@. pewt.ru mud gary out contracts of every sort and kind with any pergon. firm, association or oorpo~atIon.
public ow private: to take and hold property. both real and per~ona1, whether acquired kQ' gift, pent, devise. bequest ow puwcba.e. and to sell. conv~ OR otbrvise dispos. of tha eaa.~ to borrow money and to secure th. payment of the Sam. ~ moltgmge of Its teal and pereonti propewty ow otherwise; innd f@w th. purpose ef attaining o: furthering any of Its object..
Page 376and ~11 powers which a copartnershlp or natural person couli do and exercise, ..nd which now or hereafter ruay be authorized by law, which said business 1. to be carried on witnin the stats or Wisoonain. arid especially within the county Of Racing in said mtnte.for the purposes of this oorporatlon in prornotin~ re1ig�oug,charita~~. and educational work. and no other. ~nd It Ig expreamly underutood that no dividend or pecuniary profita shall be declared or pold to the members of this corpor&tion.
2. To carry out all and whntev.r th. several purpomeg arid objects set forth In the written utterances of Bahá'u'lláh.
'Abdu'1-Jiuha and Shoghi Effendi. under which certtdn Juriad1c~ tion. power. and right. are granted to 1ocr~1 Spiritual Auecinbl�og.
~. Generally to do all tkiings and acts which in the Judgoment of aaid ?rusteea.�.g., the Spiritual Assembly of the 3).~jg of k~acine. are necesuary.prop.r and advantngeous to promote t~&e complete and auccesufull administration of thie oorpo~ation.
Article 4The trusteem. 1.,.. the Spiritual Ammembly ot the Bahá'ís of Racino, ahall adopt tar the conduct of t~ie affair. �ritru.ted to thorn under this incorporat�on.guoh by � law., rules of procedure e or regulations am are rtquired to define and carry on its own local functions, net Inoonulutent with the Declaration of Trumt.By-Lws.zul.m of procedure or regulation. or the National Bplrltual Assembly of the ~tha11u oi the United States and Canada. the pe.ra~ount and central admint.tratIv. agtho-rity y In and fo* North America. and al]. in accord~nc. with the explicit Instructions given to date by Shoghi ~ffend�.Cuardis.n or the Paith of Daha'u'llah which Instructions are already known t@ th. Bahá'í of Ri~o1n. and accepted by thea in tb..
Page 377THE WORLD ORDER OF I3AHA'U'LLAH 377
governrt~ent and practice or their religious affairs.
ArtioLe 5The seal of th�~ corporation shall be e1wc~1ar In toxin.
bearing the following demoription:This Certificate .t Owganisatlou may be amended b~ majority vote of the Spiritual Assembly ef th Bahá'í of Eacine at any epsoimi meetin; galled for that purpose.
provided that at learnt thlwty (So) d.~s pi~1or to the date fixed for maid IneetLn5 a cow of the pr@pose azmendmetit @1 amendments Is n~a11ed to each m~nbor of the Assembly by the seorstary.
Iu lUltziess Whereof. iiie, as halrinan and secretary respectively of sali Spititual Ass~mb1.V of the Bába'la of Racine have hereunto set oiar hands and seals th�~ ~ day of February A.D. 1q38.
(Seal)Personally cw~e before me this ~ of February A.D. 193~, tkie above narn�d Mdrew Jdlelaon, the Chairman, and harold R.O1m.n, the 5eo~.tazy of the SpiritL~f1 Asam~b1y of the Bahá'í of I~acL~@. th, body above named, to a known to be t~ persona who xeouted the fowgalng lnstyuant.
and moknowledg.d th. same as their act and de~, And the .ld Andrew J.Belaon and fla~1d R.Q1SOD bolhg by du~7 umn.ea.oh for himself deposed and said that th, satE Andww JIelgon Is the Chairman and the a.ld Harold R.Olaeia Ig tia Secretary t the said �p1r~taa2. Aaa of the E.Iia'ls ef Raalne.aad that thim o.rt1f1ca~e Warn S � tt miathowity.
Stat, of Ilaaon.Ln S8 my Comm so expires Sept.1O,193g Cunty of ~tao1ne Andww J.Melson.Chairuan.and Harold fl.Olmen,8.or.tayy, being ach tint duly aworz~.uevsra11y may: that tEgy were th alp.ru of the owiginal Cortifloate of Organization of tk~e Spi-lltQal l Asb.mbl.y of the B.ba'iu of k(ao�n.. and th,~t th. foregoing has boon aompar~ by the. w1t~a tkie original Cert1f�c~te of Owgaz~..
Isatlon. aM that the same In a true copy of suob orlginid Coztlfloate of Owgan1s~t1on.e.n4 of th. whole thereot.
5~&bsc~i~.d azd sworn to_______________________ ~.tow~aVa this 4th (~A�rman Wn7t.U r5LX-~N.
8. ore tuy expires Sept.1O,1939 C::� A~A~ A D.i93~azL~L'~ o�c ock .Volwne D Z 0/3 ~ a.~
MATHE SPThITIJAkAaSRI$LLQFAIAK ~AIiAiI&DrTrnLnrnoKnx2nonrn
We, the undersigned, desiring to become incorporated under the provisions of Act No. 827. P. A. 1981, do hereby make, execute and adopt the following articles of amaocladon. to-wit nut, The name assumed by this corporation and by which it shall be known in law, � The The SD4~iualiAanak1yot~hBnhaY�aot.zhacny~natra�t Second, The location of said church tall be in the � of county of (City or ViIIagej (Name of City or Village) Ware and state of Michigan; Post office address 201 East Kirby.
Third The tine for which said corporation shall be created shall ~ ... Un]4m1 ied .
Fourth, The membera of said church or society sbafl worship and labor together according to the discipline, rules and uage of &liAi�QflS1...SPirttU&1JL~.tmb%yZQt the flaha2Azs$i..~ the United and Canada States of Aaerieafias from time to time authorized and declared by the Nationa& ~piritu~a1 Asaemkly Filth, (Here Insert any desired additional provisions authorized by the Act).
YPt trustees of The spiritual Assembly off the Bahá'ís of the City off Detroit may, in their corporate name, take and hold all proper real and personal, devised, bequeathed,jransce Z~Odorconv~yed to ___ * them for the use and benefit of the said apiritQal Assem~otTh~ Bahá'ís of the Cit7 or Detroit.
Page 381THKE WORLD ORDER OF BAHÁ'U'LLÁH 381
Page 382,~ pavtin~.4of state I, FRANK C. JORDAN, Secrd~ry ol State of tix SI~tt of CvJiJorrn,, do hereby certify tb~t I have care fully corn pared thc traMscv:~t, to which t/~~s certificate is attached, with tix record on j~le an my o~ce of tvk~c/, it ~ur~borts to be a copy, and that the same is a full, true a~d correct copy thereof.
IN WITNESS WHEREOF, 1 /MVe /xreuNto set my haNd s~'vd have c~Ksed the Greizt Se4 of the State of C4ifor,~u to be ~J~xed hireto ~hj5~3~g JSy of Februarv,19~8.
Dv4.IyCertificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Los Angeles, California, U. S. A. 383
Page 384In the office of the Secretary of State of the State of California
FEB 23 1938Certificate of Amendment to Articles of Incorporation of the Spiritual Assembly of the Bahá'ís of the City of Los Angeles, California.
To THE SECRETARY OF STATE OP CALIFORNIA:Tnis IS To CERTIFY that the undersigned are the Chairman and Secretary respectively of the Spiritual Assembly of the Bahá'ís of the City of Los Angeles, California, a corporation.
That on the 27th day of January, 1938, the Board of Trustees of said corporation poration held a special meeting of the Trustees of said corporation at Room 207 Beaux Arts Building, Los Angeles, California, the place of business of said corporation. That at said meeting the following Resolution to amend the Articles of Incorporation of said corporation was duly and regularly adopted by a majority vote of the Trustees of the corporation, nine being present and voting therefor, the number of Trustees being nine: RESOLVED: That paragraph No. 2 of the Articles of Incorporation of this corporation, be amended to read as follows: "2. That the purpose and objects for which the corporation is formed is to administer the affairs of the Bahá'í religion, for the benefit of the Bahá'ís of the City of Los Angeles, State of California, in accordance with the religious teachings and administrative purposes of this faith.
"That the following Bylaws will be adopted by The Spiritual Assembly of the Bahá'ís of the City of Los Angeles: ttArticle 1.
cCThe Bahá'ís of the City of Los Angeles, California, adopt this Corporation n in order to suppiy proper legal status to their conduct of affairs of a religious community which has had a continuous existence for twenty-nine (29) years. During this period the community has been recognized, encouraged and instructed in letters and communications addressed to it by 'Abdu'l-Bahá, the perfect Exemplar of the Bahá'í Faith. 'Abdu'l-Bahá visited Los Angeles on October 18 and 19, 1912.
At 1 P.M., October 19, He visited the grave of Thornton Chase at Inglewood Cemetery. That night He said to the friends: ~You must celebrate yearly, annually, the day of his departure from this life' (Sep-tember r 30, 1912) tand all of you on My behalf, may go and visit his blessed tomb; and if possible spread a feast for the poor and give charity to those who arc deprived on that occasion.' Mr. Chase was the first
Page 385THE WORLD ORDER OF BAHÁ'U'LLÁH 385
Baha in America. Since 'Abdu'l-Bahá'í passing, in the year 1921, the Baha of Los Angeles have been encouraged and instructed by Shoghi Effendi, the first Guardian of the Baha Faith and sacred head for life of its Universal House of Justice. The Los Angeles Bahá'í community has been continuously and uninterruptedly represented by delegates in the Annual Meetings held by the recognized national Bahá'í body of North America since the formation of that body in 1909. The Spiritual Assembly of the Bahá'ís of Los Angeles, California, is at present enroled (sic) in the list of local Spiritual Assemblies recognized by the National
Spiritual Assembly.C(The Trustees, i. e., the Spiritual Assembly, recognize that this action has been taken in full unanimity and agreement. They acknowledge for themselves and on behalf of their successors the sacred meaning and universal purpose of the Bahá'í Faith, the teachings and principles of which fulfil the divine promise of all former revealed religions.
t~Atj1 2.~tIn administering the affairs of the Bahá'í Religion under this corporation n for the benefit of the Bahá'ís of the City of Los Angeles in accordance e with the religious teachings and administrative principles of this Faith, the Spiritual Assembly shall act in conformity with the functions of a local Spiritual Assembly as defined in the Bylaws adopted by the National Spiritual Assembly and published by that body for the information n and guidance of Bahá'ís throughout the United States and
Canada.~cTh Spiritual Assembly, in the fulfilment of its obligations and responsibilities s under this corporation, shall have exclusive jurisdiction and authority over all the local activities and affairs of the Bahá'í community of the City of Los Angeles, including paramount authority in the administration n of this corporation. It shall be responsible for maintaining the integrity and accuracy of all Bahá'í teaching, whether written or oral, undertaken throughout the local community. It shall make available e the published literature of the raith. It shall represent the community in its relations to the National Spiritual Assembly, in its relations to the Guardian of the Bahá'í Faith, to other local Bahá'í communities, and to the general public in the City of Los Angeles. It shall be charged with the recognition of all applicants requesting membership p in the local Bahá'í community. It shall pass upon the right of any and all members of the community whose membership is in question n to retain their status as voting members of the community. It shall call the meetings of the community, including the Bahá'í Anniversaries s and Feasts, the meetings of consultation, the Annual Meeting and the meeting for the election of delegates to the Annual Meeting of the National Spiritual Assembly. It shall appoint and supervise all committees of the Bahá'í community. It shall collect and disburse all funds intended for the maintenance of this corporation. It shall have full and complete custody of the headquarters or meeting place of the Bahá'í community. It shall report to the National Spiritual Assembly annually, or when requested, the membership roll of the Bahá'í community, for the information and approval of the national Bahá'í body. The Spiritual Assembly, however, shall recognize the authority
Page 386and right of the National Spiritual Assembly to declare at any time what activities and affairs of the Bahá'í community of the City of Los Angeles are national in scope and hence subject to the jurisdiction of the National Bahá'í body. It shall likewise recognize the right of any member of the community to appeal to the National Spiritual Assembly for review and decision of any matter in which the previous decision of the local Spiritual Assembly is felt by the member to be contrary to the explicit teachings of the Bahá'í Faith or opposed to its best interests. It shall, on the other hand, have the authority and right to appeal from the decision of the National Assembly to the Guardian of the Bahá'í Faith for review and final decision of any matter related to the Faith in the City of Los Angeles.
rcArticl 4."The Spiritual Assembly, in administering this corporation, shall ever bear in mind the ideals upheld in the Sacred Writings of the Bahá'í Faith respecting the relationships of a Spiritual Assembly to its Bahá'í community, respecting the relations of Bahá'ís to one another in the community, and the relationships of Bahá'ís to all nonBahA'is, without prejudice of race, creed, class or nationality. The Assembly shall therefore e above all recognize its sacred duty to maintain full and complete unity throughout the Bahá'í community, to relieve and comfort the sick and distressed, to assist the poor and destitute, to protect the orphans, the crippled and the aged, to educate the children of Bahá'ís according to the highest religious and intellectual standards, to compose differences and disagreements among members of the community, to promulgate the principles of Divine Civilization revealed by Bahá'u'lláh, and to promote in every way possible the Bahá'í aim of the oneness of mankind. It shall faithfully and devotedly uphold the general Bahá'í activities and affairs initiated and sustained by the National Spiritual Assembly. It shall cooperate wholeheartedly with other local Spiritual Assemblies throughout North America in all matters declared by the National Spiritual Assembly to be of general Bahá'í importance and concern.
. It shall rigorously abstain from any action or influence, direct or indirect, that savors of intervention on the part of a Bahá'í body in matters of public politics and civil jurisdiction. It shall encourage intercourse e between the Bahá'í community of the City of Los Angeles and other recognized Bahá'í communities, issuing letters of introduction to Bahá'ís traveling from Los Angeles and passing upon letters of introduction issued by other Bahá'í Assemblies. It shall regard its authority as a means of rendering service to Bahá'ís and non-Bah6.'is and not as a source of arbitrary power. While retaining the sacred right of final decision in all matters pertaining to the Bahá'í community, the Spiritual Assembly shall ever seek the advice and consultation of all members of the community, keep the community informed of all its affairs, and invite full and free discussion on the part of the community of all matters affecting the Faith.
"ArC ci 5."The Bahá'ís of the City of Los Angeles, for whose benefit this corporation n bas been established, shall consist of all persons resident in the City of Los Angeles who are recognized by the Spiritual Assembly as having fulfilled the requirements of voting membership in this local Baha'i
Page 387THE WORLD ORDER OF BAHÁ'U'LLÁH 387
community. To become a voting member of this community a person shall CC (a) Be a resident of the City of Los Angeles as defined by the area of jurisdiction of the Spiritual Assembly, as provided hereinafter in this instrument.
CC (b) Have attained the age of 21 years.(c) Have established to the satisfaction of the Spiritual Assembly, subject to the approval of the National Spiritual Assembly, that he (or she) possesses the qualifications of Bahá'í faith and practice required under the following standard: Full recognition of the Station of the Forerunner (the Báb), the Author (Bahá'u'lláh), and 'Abdu'l-Bahá the Exemplar of the Bahá'í religion; unreserved acceptance of, and submission to, whatsoever has been revealed by Them; loyal and steadfast adherence to every clause of 'Abdu'l-Bahá'í sacred Will and Testament; and close association with the spirit as well as the form of Baha administration n throughout the world.
"Article 6.CtThe Spiritual Assembly shall consist of nine Trustees chosen from among the Bahá'ís of the City of Los Angeles, who shall be elected by these Bahá'ís in a manner hereinafter provided and who shall continue in office for the period of one year, or until their successors shall be elected.
ttAt~1 7.CCThe officers of the Spiritual Assembly shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as may be found necessary for the proper conduct of its affairs. The officers shall be elected by a majority vote of the entire membership of the Assembly taken by secret ballot.
(cArtici 8."The first meeting of a newly-elected Assembly shall be called by the member elected to membership by the highest number of votes or, in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members; and this member shall preside until the permanent Chairman shall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chairman or, in his absence or incapacity, of the Vice-Chairman, or of any three members of the Assembly; provided, however, that the Annual Meeting of the Assembly shall be held on April 2 1st, in accordance with the administrative principles recognized by all Bahá'í Assemblies.
"Section 1. Five members of the Assembly present at a meeting shall constitute a quorum, and a majority vote of those present and constituting g a quorum shall be sufficient for the conduct of business, except as otherwise provided by these ByLaws, and with due regard to the principle of unity and cordial fellowship involved in the institution of a Spiritual Assembly. The transactions and decisions of the Assembly shall be recorded at each meeting by the Secretary, who shall have the minutes adopted and approved by the Assembly, and preserve them in the official records of the Assembly.
Page 388"Section 2. Vacancies in the membership of the Spiritual Assembly shall be filled by election at a special meeting of the local Baha community y duly called for that purpose by the Assembly. In the event that the number of vacancies exceeds four, making a quorum of the Spiritual Assembly impossible, the election shall be under the supervision of the
National Spiritual Assembly.CCThc sphere of jurisdiction of the Spiritual Assembly, with respect to residential qualification of membership, and voting rights of a believer in the Bahá'í community, shall be the locality included within the civil limits of the city of Los Angeles, but Bahá'ís who reside in adjacent, outlying or suburban districts and can regularly attend the meetings of the local Bahá'í community, may be enrolled on the membership list of the Spiritual Assembly and enjoy full voting rights pending the establishment of a local Spiritual Assembly in their home community.
"Article 10.~~Section 1. In the event that any decision of the Assembly is unacceptable e to any member or members of the community, the Assembly shall after endeavoring to compose the difference of opinion invite the said member or members to make appeal to the national Bahá'í body and notify that body of the condition of the matter and the readiness of the Assembly to become party to the appeal.
"Section 2. In the same manner, if any difference arises between the Assembly and another local Assembly, or Assemblies, in North America, the Assembly shall report the matter to the national Bahá'í body and inform that body of its readiness to make joint appeal together with the other Assembly or Assemblies.
"Section 3. If, however, the result of such appeal is unsatisfactory to the Spiritual Assembly, or the Assembly at any time has reason to believe that actions of the National Spiritual Assembly are affecting adversely the welfare and unity of the Bahá'í community of the City of Los Angeles, it shall, after seeking to compose its difference of opinion with the national body in direct consultation, have the right to make appeal to the Guardian of the Faith.
ccSection 4. The Assembly shall likewise have the right to make complaint t to the National Spiritual Assembly in the event that matters of local Bahá'í concern and influence are referred to the national body by a member or members of the local community without previous opportunity y for action by the local Assembly.
tcArtil 11.CCThe Annual Meeting of the Corporation at which its Trustees shall be elected shall be held on April 21, at an hour and place to be fixed by the Assembly, which shall give not less than fifteen days' notice of the meeting to all members of the local Bahá'í community.
"Section 1. The Assembly shall accept those votes transmitted to the Assembly before the election by members who by reason of sickness or other unavoidable reason are unable to be present at the election in person.
"Section 2. The election of members to the Spiritual Assembly shall be by plurality vote.
Page 389THE WORLD ORDER OF BAHÁ'U'LLÁH 389
ttSection 3. All voting members of the local Bahá'í community are eligible for election as members of the Spiritual Assembly.
(cSection 4. The Assembly shall prepare an agenda for the Annual Meeting in which shall be included reports of the activities of the Assembly since its election, a financial statement showing all income and expenditure of its fund, reports of its committees and presentation of any other matters pertaining to the affairs of the Bahá'í community.
The Assembly both preceding and following the annual election, shall invite discussion and welcome suggestions from the community, in order that its plans may reflect the community mind and heart.
"Section 5. The result of the election shall be reported by the Spiritual Assembly to the National Assembly.
(CA til 12.C(J~ addition to the Annual Meeting, the Assembly shall arrange for regular meetings of the Bahá'í community throughout the year at intervals of nineteen days, in accordance with the calendar incorporated in the teachings of the Bahá'í Faith.
"Article 13."The Spiritual Assembly, on notice from the National Spiritual Assembly, shall report the number of voting members in the local community, , that the national Bahá'í body may be duly informed of the number of delegates to be assigned to the Bahá'í community of the City of Los Angeles in accordance with the principle of proportionate representation controlling the annual election of members to the
National Spiritual Assembly.C(Section 1. When informed of the number of delegates assigned to the local community, the Spiritual Assembly shall call a special meeting of the community for the purpose of electing said number of delegates to represent the community at the Annual Meeting of the National
Spiritual Assembly.CCSection 2. The election of delegates to the Annual Meeting of the National Spiritual Assembly shall be by plurality vote.
C(Section 3. All voting members of the local Bahá'í community are eligible for election as delegates to the Annual Meeting of the National
Assembly.ttSection 4. The result of the election shall be reported by the Spiritual Assembly to the National Spiritual Assembly, and the Spiritual Assembly shall meet all the conditions laid down by the national Bahá'í body for the recognition of local Spiritual Assemblies and the participation of local Bahá'í communities in the annual election of the national Bahá'í body.
ttThe seal of the corporation shall be circular in form, bearing the following g description: The Spiritual Assembly of the Bahá'ís of the City of Los Angeles, California, Corporate Seal.
"ArtYl 15.ttThese ByLaws may be amended by majority vote of the Spiritual Assembly at any of its regular or special meetings, provided that at
Page 390least fourteen days prior to the date fixed for the said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary."
AND BE IT FURTHER RESOLVED: That paragraph No. 4 of said Articles
of Incorporation be amended to read as follows: tt4 That the number of Trustees, that is, the Spiritual Assembly of the Bahá'ís of the City of Los Ange1e~, California, shall be nine, which Trustees are to act in the capacity of Directors.
"That the names and residences of the Trustees who are to act in the capacity of Trustees to serve until the selection of their successors, are as follows:
"Mrs. Rouan Carter 3930 Ingraham StreetThat on the same date a majority of the members of said corporation filed with said Trustees a written consent, consenting to the adoption of the above Resolution to amend the Articles of Incorporation of the corporation, as provided vided in the said Resolution of the Board of Trustees, a copy of which Consent is as follows: Consent to Amendment of Articles and Adoption of Resolution by the Trustees of the Spiritual Assembly of the Bahá'ís of the City of Los Angeles, California.
The undersigned, being a majority of the members of said corporation, and of the voting power, hereby consent to, approve and adopt the amendment to the Articles of Incorporation of said corporation, as follows: That paragraph No. 2 be amended to read as follows: "2. That the purpose and objects for which the corporation is formed is to administer the affairs of the Bahá'í religion, for the benefit of the Bahá'ís of the City of Los Angeles, State of California, in accordance with the religious teachings and administrative purposes of this faith.
"That the following ByLaws will be adopted by The Spiritual Assembly of the Bahá'ís of the City of Los Angeles: tcArticle 1.
ttThe Bahá'ís of the City of Los Angeles, California, adopt this Corporation n in order to supply proper legal status to their conduct of affairs of a
Page 391THE WORLD ORDER OF BAHÁ'U'LLÁH � T 391
religious community which has had a continuous existence for twenty-nine e (29) years. During this period the community has been recognized, , encouraged and instructed in letters and communications addressed to it by 'Abdu'l-Bahá, the perfect Exemplar of the Bahá'í Faith. 'Abdu'l-Bahá visited Los Angeles on October 18 and 19, 1912.
At 1 P.M., October 19, He visited the grave of Thornton Chase at Inglewood Cemetery. That night He said to the friends: tYou must celebrate yearly, annually, the date of his departure from this life' (September 30, 1912) tand all of you on My behalf, may go and visit his blessed tomb; and if possible spread a feast for the poor and give charity to those who are deprived on that occasion.' Mr. Chase was the first Bahá'í in America. Since 'Abdu'l-Bahá'í passing, in the year 1921, the Bahá'ís of Los Angeles have been encouraged and instructed by Shoghi Effendi, the first Guardian of the Bahá'í Faith and sacred head for life of its Universal House of Justice. The Los Angeles Bahá'í community has been continuously and uninterruptedly represented by delegates in the Annual Meetings held by the recognized national Bahá'í body of North America since the formation of that body in 1909. The Spiritual Assembly of the Bahá'ís of Los Angeles, California, is at present enroled (sic) in the list of local Spiritual Assemblies recognized d by the National Spiritual Assembly.
tcThe Trustees, i. c., the Spiritual Assi~mb1y, recognize that this action has been taken in full unanimity and agreement. They acknowledge for themselves and on behalf of their successors the sacred meaning and universal purpose of the Bahá'í Faith, the teachings and principles of which fulfil the divine promise of all former revealed religions.
"Article 2.ttln administering the affairs of the Bahá'í Religion under this corporation n for the benefit of the Bahá'ís of the City of Los Angeles in accordance e with the religious teachings and administrative principles of this Faith, the Spiritual Assembly shall act in conformity with the functions of a local Spiritual Assembly as defined in the Bylaws adopted by the National Spiritual Assembly and published by that body for the inf or-mation n and guidance of Bahá'ís throughout the United States and
Canada."The Spiritual Assembly, in the fulfilment of its obligations and responsibilities under this corporation, shall have exclusive jurisdiction and authority over all the local activities and affairs of the Bahá'í community of the City of Los Angeles, including paramount authority in the administration of this corporation. It shall be responsible for maintaining the integrity and accuracy of all Bahá'í teaching, whether written or oral, undertaken throughout the local community. It shall make available the published literature of the Faith. It shall represent the community in its relations to the National Spiritual Assembly, in its relations to the Guardian of the Bahá'í Faith, to other local Bahá'í communities, and to the general public in the City of Los Angeles. It shall be charged with the recognition of all applicants requesting membership p in the local Bahá'í community. It shall pass upon the right of any and all members of the community whose membership is in question to retain their status as voting members of the community.
Page 392It shall call the meetings of the community, including the Bahá'í Anni-versanes s and Feasts, the meetings of consultation, the Annual Meeting and the meeting for the election of delegates to the Annual Meeting of the National Spiritual Assembly. It shall appoint and supervise all committees of the Bahá'í community. It shall collect and disburse all funds intended for the maintenance of this corporation. It shall have full and complete custody of the headquarters or meeting place of the Bahá'í community. It shall report to the National Spiritual Assembly annually, or when requested, the membership roll of the Bahá'í community, for the information and approval of the national Bahá'í body. The Spiritual Assembly, however, shall recognize the authority and right of the National Spiritual Assembly to declare at any time what activities and affairs of the Bahá'í community of the City of Los Angeles are national in scope and hence subject to the jurisdiction n of the National Bahá'í body. It shall likewise recognize the right of any member of the community to appeal to the National Spiritual Assembly for review and decision of any matter in which the previous decision of the local Spiritual Assembly is felt by the member to be contrary to the explicit teachings of the Bahá'í Faith or opposed to its best interests. It shall, on the other hand, have the authority and right to appeal from the decision of the National. Assembly to the Guardian of the Bahá'í Faith for review and final decision of any matter related to the Faith in the City of Los Angeles.
t~A til 4.ttThe Spiritual Assembly, in administering this corporation, shall ever bear in mind the ideals upheld in the Sacred Writings of the Bahá'í Faith respecting the relationships of a Spiritual Assembly to its Bahá'í community, respecting the relations of Bahá'ís to one another in the community, and the relationships of Bahá'ís to all non-BaM'is, without prejudice of race, creed, class or nationality. The Assembly shall therefore e above all recognize its sacred duty to maintain full and complete unity throughout the Bahá'í community, to relieve and comfort the sick and distressed, to assist the poor and destitute, to protect the orphans, the crippled and the aged, to educate the children of Bahá'ís according to the highest religious and intellectual standards, to compose differences and disagreements among members of the community, to promulgate the principles of Divine Civilization revealed by Bahá'u'lláh, and to promote in every way possible the Bahá'í aim of the oneness of mankind.
lit shall faithfully and devotedly uphold the general Bahá'í activities and affairs initiated and sustained by the National Spiritual Assembly.
It shall cooperate wholeheartedly with other local Spiritual Assemblies throughout North America in all matters declared by the National Spiritual Assembly to be of general Baha importance and concern.
It shall rigorously abstain from any action or influence, direct or indirect, that savors of intervention on the part of a Bahá'í body in matters of public politics and civil jurisdiction. lit shall encourage intercourse between the Bahá'í community of the City of Los Angeles and other recognized Bahá'í communities, issuing letters of introduction to Bahá'ís traveling from Los Angeles and passing upon letters of introduction n issued by other Bahá'í Assemblies. It shall regard its authority as a means of rendering service to Baha and non-Bahá'ís and not as a source of arbitrary power. While retaining the sacred right of final
Page 393THE WORLD ORDER OF BAHÁ'U'LLÁH 393
decision in all matters pertaining to the Bahá'í community, the Spiritual Assembly shall ever seek the advice and consultation of all members of the community, keep the community informed of all its affairs, and invite full and free discussion on the part of the community of all matters affecting the Faith.
"Article 5.~The Bahá'ís of the City of Los Angeles, for whose benefit this corporation n has been established, shall consist of all persons resident in the City of Los Angeles who are recognized by the Spiritual Assembly as having fulfilled the requirements of voting membership in this local Bahá'í community. To become a voting member of this community a person shall (a) Be a resident of the City of Los Angeles as defined by the area of jurisdiction of the Spiritual Assembly, as provided hereinafter in this instrument.
7b) Have attained the age of 21 years.7c) Have established to the satisfaction of the Spiritual Assembly, subject to the approval of the National Spiritual Assembly, that he (or she) possesses the qualifications of Bahá'í faith and practice required under the following standard: Full recognition of the Station of the Forerunner (the Báb), the Author (Bahá'u'lláh), and 'Abdu'l-Bahá the Exemplar of the Bahá'í religion; unreserved acceptance of, and submission to, whatsoever has been revealed by Them; loyal and steadfast t adherence to every clause of 'Abdu'l-Bahá'í sacred Will and Testament; ; and close association with the spirit as well as the form of Bahá'í administration throughout the world.
"Article 6.CCThe Spiritual Assembly shall consist of nine Trustees chosen from among the Bahá'ís of the City of Los Angeles, who shall be elected by these Bahá'ís in a manner hereinafter provided and who shall continue e in office for the period of one year, or until their successors shall be elected.
tcArticl 7."The officers of the Spiritual Assembly shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as may be found necessary for the proper conduct of its affairs. The officers shall be elected by a majority vote of the entire membership of the Assembly taken by secret ballot.
(CA C 1 8.ttThe first meeting of a newly-elected Assembly shall be called by the member elected to membership by the highest number of votes or, in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members; ; and this member shall preside until the permanent Chairman shall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chairman or, in his absence or incapacity, of the Vice-Chairman, or of any three members of the Assembly; provided, however, that the Annual Meeting of the Assembly
Page 394shall be held on April 21st, in accordance with the administrative principles s recognized by all Baha Assemblies.
"Section 1. Five members of the Assembly present at a meeting shall constitute a quorum, and a majority vote of those present and constituting g a quorum shall be sufficient for the conduct of business, except as otherwise provided by these ByLaws, and with due regard to the principle of unity and cordial fellowship involved in the institution of a Spiritual Assembly. The transactions and decisions of the Assembly shall be recorded at each meeting by the Secretary, who shall have the minutes adopted and approved by the Assembly, and preserve them in the official records of the Assembly.
"Section 2. Vacancies in the membership of the Spiritual Assembly shall be filled by election at a special meeting of the local Bahá'í community y duly called for that purpose by the Assembly. In the event that the number of vacancies exceeds four, making a quorum of the Spiritual Assembly impossible, the election shall be under the supervision n of the National Spiritual Assembly.
"Article 9."The sphere of jurisdiction of the Spiritual Assembly, with respect to residential qualification of membership, and voting rights of a believer in the Bahá'í community, shall be the locality included within the civil limits of the city of Los Angeles, but Bahá'ís who reside in adjacent, outlying or suburban districts and can regularly attend the meetings of the local Bahá'í community, may be enrolled on the membership list of the Spiritual Assembly and enjoy full voting rights pending the establishment t of a local Spiritual Assembly in their home community.
~~Artjc1e 10.ttSection 1. In the event that any decision of the Assembly is unacceptable e to any member or members of the community, the Assembly shall after endeavoring to compose the difference of opinion invite the said member or members to make appeal to the national Bahá'í body and notify that body of the condition of the matter and the readiness of the Assembly to become party to the appeal.
t~Section 2. In the same manner, if any difference arises between the Assembly and another local Assembly, or Assemblies, in North America, the Assembly shall report the matter to the national Bahá'í body and inform that body of its readiness to make joint appeal together with the other Assembly or Assemblies.
"Section 3. If, however, the result of such appeal is unsatisfactory to the Spiritual Assembly, or the Assembly at any time has reason to believe that actions of the National Spiritual Assembly are affecting adversely the welfare and unity of the Bahá'í community of the City of Los Angeles, it shall, after seeking to compose its difference of opinion with the national body in direct consultation, have the right to make appeal to the Guardian of the Faith.
"Section 4. The Assembly shall likewise have the right to make complaint t to the National Spiritual Assembly in the event that matters of local Bahá'í concern and influence are referred to the national body by a member or members of the local community without previous opportunity y for action by the local Assembly.
Page 395CCThe Annual Meeting of the Corporation at which its Trustees shall be elected shall be held on April 21, at an hour and place to be fixed by the Assembly, which shall give not less than fifteen days' notice of the meeting to all members of the local Bahá'í community.
"Section 1. The Assembly shall accept those votes transmitted to the Assembly before the election by members who by reason of sickness or other unavoidable reason are unable to be present at the election in person.
"Section 2. The election of members to the Spiritual Assembly shall be by plurality vote.
"Section 3. All voting members of the local Bahá'í community are eligible for election as members of the Spiritual Assembly.
ctSection 4. The Assembly shall prepare an agenda for the Annual Meeting in which shall be included reports of the activities of the Assembly since its election, a financial statement showing all income and expenditure of its fund, reports of its committees and presentation of any other matters pertaining to the affairs of the Bahá'í community.
The Assembly both preceding and following the annual election, shall invite discussion and welcome suggestions from the community, in order that its plans may reflect the community mind and heart.
"Section 5. The result of the election shall be reported by the Spiritual Assembly to the National Assembly.
"Af 1 12."In addition to the Annual Meeting, the Assembly shall arrange for regular meetings of the Bahá'í community throughout the year at intervals s of nineteen days, in accordance with the calendar incorporated in the teachings of the Bahá'í Faith.
ttA ti 1 13."The Spiritual Assembly, on notice from the National Spiritual Assembly, shall report the number of voting members in the local community, that the national Bahá'í body may be duly informed of the number of delegates to be assigned to the Bahá'í community of the City of Los Angeles in accordance with the principle of proportionate representation n controlling the annual election of members to the National
Spiritual Assembly."Section 1. When informed of the number of delegates assigned to the local community, the Spiritual Assembly shall call a special meeting of the community for the purpose of electing said number of delegates to represent the community at the Annual Meeting of the National
Spiritual Assembly.ccSection 2. The election of delegates to the Annual Meeting of the National Spiritual Assembly shall be by plurality vote.
"Section 3. All voting members of the local Bahá'í community are eligible for election as delegates to the Annual Meeting of the National
Assembly."Section 4. The result of the election shall be reported by the Spiritual Assembly to the National Spiritual Assembly, and the Spiritual Assembly shall meet all the conditions laid down by the national Bahá'í body for the recognition of local Spiritual Assemblies and the participation of
Page 396local Bahá'í communities in the annual election of the national Bahá'í body.
ttAt~1 14.(tThe seal of the corporation shall be circular in form, bearing the following g description: The Spiritual Assembly of the Baha of the City of Los Angeles, California, Corporate Seal.
"Article 15."These ByLaws may be amended by majority vote of The Spiritual Assembly at any of its regular or special meetings, provided that at least fourteen days prior to the date fixed for the said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary.~~
AND BE IT FURTHER RESOLVED: That paragraph No. 4 of said Articles
of Incorporation be amended to read as follows: tC4 That the number of Trustees, that is, the Spiritual Assembly of the Bahá'ís of the City of Los Angeles, California, shall be nine, which Trustees are to act in the capacity of Directors.
"That the names and residences of the Trustees who are to act in the capacity of Trustees to serve until the selection of their successors, are as follows:
"Mrs. RouanThat there are nine members of said corporation; that a majority, to-wit, all of the members, said nine being a majority of the voting power of the corporation, signed and filed with said corporation the written consent above set forth. That nine members are all that are entitled to vote on or consent to the adoption of an amendment to the Articles of Incorporation.
That the proceedings to amend the Articles were taken under Subdivision 2, of Section 362-a of the Civil Code of the State of California.
Dated: January ROUAN ELLA CARTER, 27th, 1938.
Chairman.THE WORLD ORDER OF BAHÁ'U'LLÁH 397
STATE OF CALIFORNIA,Rouan Ella Carter and Oni A. Finks, each being first duly sworn, deposes and says: That she is the Chairman, and she is the Secretary, respectively of The Spiritual Assembly of the Bahá'ís of the City of Los Angeles, California; and each for herself says that she has read the foregoing Certificate of Amendment t to Articles of Incorporation of said corporation, and knows the contents thereof, and that the same is true of her own knowledge.
ROUAN ELLA CARTER.Subscribed and sworn to before me this 29th day of January, 1938.
RUTH B. ALTIZER, Notary Public in and for the said Los Angeles County, State of California.
. (SEAL)To ALL To WHOM THESE PRESENTS SHALL COME, GRRKTINGS~
I, THEODORE DAMMANN, Secretary or State off the State of '~Y1sconain, do horeby certify thBt on the 11th day of Maroh, A. D. 19~, Articles o�~ Incorporation were filed in my ofI'ice under the provisions oI~ subsection (1) or Section 187.05 of ~he Wisconsin Statutes, which arUcles provide:
NAME: SPIRITUAL ASSEMBLY OF THE BAHÁ'ÍS OF MILWAUKEE
LOCATION: MilwaukeeBUSINESS AND PURPOSES: to enter into, make. perform and tarry out contracta of every soit and kind with any oer~on. f~rmf as~oaiation or corporation, public or private; to take and hold property, both real arid tersonal. whether acquired by gift, grant, de~iae, bequest or purchase, and to ~e11, convey or otherwise dispose o~ the same1 etc., THEREFORE, the State aT Wisconsin does hereby grant unto the said corporation the powers and privileges oonferred by the Wisconsin Statutes Tor the purposes above atated and in accordana. with said
Articles.In Witness ~hereor, I have hereunto set my band and afrixed my ofUolal seal, at the Capitol, in the City of Madison, thIs 11th day of March. A. D. 193j.
Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Milwaukee, Wisconsin, U. S. A.
Page 399THE WORLD ORDER OF BAHÁ'U'LLÁH 399
CERTIFICAI~ Qk~ OaGANIZATIOIDfC~U ALL ~J BY TH~S~ PRESENTS: That we, the undeiuipiO4 OlareiloS
?. suhm, ohairinan. anA Claire Irloke, weoretary of the Spiritual Aaa.mbly of the Bahá'í of Milwaukee, 4o hereby certify that, at the annual meeting of 'cho mniberu of the Mi1wa'~kee Bahá'í S. Conuwlity, held in the oity of Milwaukee, oounty of Milwaukee sn& state of Wisoonuin, on the Lilt day of April. A.D. 1937, for that parpou.,
the followin8 perlOfli, ~z@1y Clarenos F. BuhR. Charles H. Reimer, Claire Prioke, Harold C. Sohiller, Jeanette A. Clark, Beula B.Eroua, Di. Ju~ea Vt. LeWIS. Dr. Usloola I~. King eM Herbort R. Buha were .lgote& to be the ~piritua1 k.~a3b1y of the lake' I. of Milwaukee, in aooOr&a~e with tbe prinoiplee of the loosi Bha'i adminhutrs~1on reoogniue& and fflrm.4 by the Jational Spiritual Auseubly of the 3ska'ia of the Unite& State. and CanaAe, with full power and authority, as the �uthoriue~ representative body of the Milwaukee Bsh~'i comiLnity, to lupply proper legal utatus to their oon&uot of the affaira of thu religious acamunity by e1.o~ing axl( eutab-liuhing g tb.uu.1V.i an4 their �uooe.aoru in Offios as ~ruut.eu to be inoorporatea under the provisions of ~eotion 18'7.O~, ~ubueotioxiu (1 & 2) oZ the Wi.ooniln Statutes, and the sot. auefl&ator7 thereof anA �upplemental7 thereto, and They have so eleoted innd deo~are& thenuelveu and thefr uuooeusoru in office to be truateem for uuoI~ purpose, end we do further deolare axItl itat., that,
ABTICLE 1The oorporato name by which snob ;ruuteeu are to be knows uball b the SPIRITUAL A3~EMBLY cr THE BAMA' IS OP MILWAUKXE, sn& italoostion uhall bO in the oity of Milwaukee, county of Milwaukee and utate of Wisoonain.
Page 400Yb. trustees, Mue In uwm~z� hereluabove usiatloftot Shall hole ~hO1t offim natli Apzil alms A.D. 1958 ow until their .o.u.oru re auly .1eo%g~ anA th.wesftew the Lily �1ot~ tr~gte.g shall bolL th.lw offlee. fOr a ~ew3 of oaS yeae from aM after Aptil aim, of the Feet in whieb Sh07 at. �1ee~e~ or uatll their w~e.eesoru ~a11 have been Euly �1t4.
AR2ICLZ Ii!The purposol aM objeet. for whieb It IS �ei1ie~ to 1a@t p.iate the nail Smotees as .foz..mla swe leel. w~ to be ~t the aIulnlatratioa of the Faith of ieb.a't' flab for the benefit Of tb labels of lb. OSt7 of Uilweuke, State of �lueouula, MOOtlflh to the prlRlplou of 3.ha'L aft illatloa eM .AuiuI.twatlom ii@at~ sal .utsbll.h.4 by hha'~'11.h, 4.find sni �xp1eia~ ~7 'AbdUl-ISka, , an~ amplifi.& aM appli.4 b~ Bbogbl UffenAl ani hi. h1~ ~n3t1t~t.4 U~@oeuuo~ aM ~eoeeuore ua6oz the jtoviuim of the Will aU Teetameat of 'Ab4~'1-3ah..
The. purpose. we to be wesllu by ugana of LaVotlonal ineet111~gSg b~ ~b11. meetings aM �oxiferaloeu of 02 04u..tIonal, buasnitarian eras uplwlS~ial ekarsetew; by u~pewv1s1a, ~aif7isg, prOU@tla sal g~ewe117 e~a1n1steri~ the a.tlvitleu ani affajas of the Kilvmk. Umka'1 C@~nity; aM b7 any @t~Or maul ippro-pilate e to theme enia w aa~ of them.
Ftuth.r pirpogee inn4 objoste of thie oorpowatlon ghaU be: 1. To enter intO,meke. perform anel aerry out gontrasts of every sort a~d kind with any' persom, firm, augooiat1o~ or cow-pOtatlou, pOtatlou, ~b11o or private; to take ar~ bold property, both real ansi personal, yhothsr �oquire~ b; ~ grant. �evlss be~u*ut ow purohase, aM to mu, �onv.y ~ ot~rwiue ~iupoue of the �am.;
to borrow money aM to seoure th, payment of the �ame ~y norlaqe
Page 401THE WORLD ORDER OF BAHÁ'U'LLÁH 401
of it~ re&L and p~raona1 property or otherwigg, 8-nd for the.
purpose of attaining or furthering any of it. obaeote, to 40 anT end all otlur acts sn& things, and to ereroiu. any and all pOWorU whiob a oopartneruhip or natural p.raofl OOuld. ~O 2A ereroise, and which now or hereafter uw be aukhoriued bylaw, whioh salA business is to be aarri.& on within the state of Wi~aanuin, aM empeojally within the ooun~y of Milwaukee in maid itate, f~r the ~urpo us. of this inoorporation in promoting religious, oharitable on& eduostional works anti no other, and it ii �ip~6iily uiid@ritoo& that no &lvid.nd or p.ouxiiary profi~u shall be deolare& or palA to the meabers of thu oorporation.
2. To oarry out all anti whatever the uevsral purposes an objects ��t forth in the written utterMasi of Bahá'u'lláh, 'hbdu'1-Baha and ~hoghi 3ffenai, unAerW~ok oortaia J~rie~iotion.
~oworu aria rights are grante~1 to loosi Spiritual Amioubliel.
8. Generally to &o .1). ~hinpg a~i~ eats whioh in the JuAg � mont of �ai~ ~r~stee6, 1.. e., the ~1pirit~a1 Auaeubly of the Bahá'í of Milwaukee, are neoselary, roper anA a&va~tageOUU to promote the complete an! euoo.ueful ~mIniutr~tioa of this oorpora~ion.
ARTICLE IVThe trustees, i. e., the Spiritual Amiembly of the Bahairn of Milwauk.s, shall s&opt for the oondtiot of the affairs entruutea to them under tkiiu inoorpor~tiOm. �~xoh Dy-Laws, rule. of prooe~u1.
or regulations au are required to ~ef in. and oarry on iti own loosi funotiona. not inoonsiatent with the terms of this o.rtif-icate e and not inoo~SuitOflt With The D@Olar.tlOn of 2rUSt, Dy-Law..
rule. of prooedur. or regulations of the iationaj. Spiritual Asuembly of the ~aha'iK of the Unite& States and Canada, The paramount t end aentral administrative authority in and for North Amorioa,
Page 402and. all in aocorrlanoe with the explicit inStruotion~ given to date by Shoghi. Effendi, Guardian of the Faith of Bahá'u'lláh, which Instructiona are alrea&y )mown to the Baha'i~ of Milwaukee and aooepted by them in the government and practice of their religious affairs.
ARTIOI~ VThe 2ea2. of this corporation shall be circular in form, bearing the followi-1g de~cript ion: S~iritua1 A9~emb1y of the Baha of~Mi1waukee.
Inoor~orated, 1938.This Certificate af Organization may be ~ended by majority vote of the Spiritual Asaembly of the Bsha'is of 1Ai~t~ukee at any ~pecIa1 rneetLng called for that purpoSe, provided tb~t at least thirty (SO) daye prior to the date fixed for said meeting a copy of the ~ropo~ed amendment or ainendment~ is mailed to eaoh member of the As8embly by the secretary.
IN WITNESS WHEBEOF, we, as chairman and seoretary respeotively of the ~eid Zpiritual A,~semb1y of the Baha'i8 of Milwaukee have hereurto set our hands aild seal9 this___fourteenth day of___I~ebruary, 19~8
S!GN~ Clarence ii'. Suhm (SEAL)per~ona11y oame before me day of M~roh. 1938 � the above named Cisrence P. Suhrn, the Chairmen, and Claim Frioke, the Secretary of the Spiritual A~aemb1y or the I3aha'ia of 1.4ilwaukee, the body above named, to me known to be the per~Ofl3 who executed the foregoing iri~tru.rnent, and eck~aow2~dged the same s~ their act and deed.
And ~he aaid Clarence I~'. Suhm, and Claire F~ioke being b~' me duly sworn, each for nim8elt' deposed arni said that the said Clarenoe B'. Suhm i~ the Chairmen and the said diafre Prioke is ti~e Seoretary 0�' the said Spiritual Aai~emb1y of the Bahá'ís of Milw8u.kee.
end th~t this oertirioate was executed by ita authority.
(signed) Geo. J. GraebnerClarence F. Suhm, Chairman, and Claire ~'rioke, Secretary.
bein8 eaob fir3t duly sworn, severally say: that they were the stgner~ of the orI~1neJ. Certifloate of Organization of the Spiritual A~emb1y of the flaha'i~ of~ MEh&aukee, and t~t the fare-going g haa been oompared. by them with the original Certificate of Organization, and ~ba~ the ~me Is a true copy of.su~h original Certificate of Orgaiaizstioti. and of the whoJe thereof.
~ubsoribed and swo~..~to before day of 6' asoret ~i~y rQU o rnmisaioner, Milw ee * onein.
Page 404THE SPIRflUAI ASSEL~3LY CF THE BAHÁ'ÍS OF G1E'JTTAXIJ, 01110
The undersigned, a majority of whom are citizen, of the United States, desiring to form a corporation, not for profit, under the General Corporation Act of Ohio, do hereby certify: FIRST. The name of said corporation shall ~. The Sptritual sembly of the B als of CleveThnt Ohio.
SECOND The place in this State where the principal office of the corporaflon is to be located is.
ClevelandTHIRD. The purpose or purposes for which said corporation is formed are: This Gorporstion is organized for religious purposes and its partioular business and objects ore to promote the teachings of the Bábel Religion end to administer its affairs in accordanco with the religious teaohings and administrative principles ot this Faith, including the maintenance of a place or places of worship.
FOURTH. The iollowixjg persons shall serve said corporation as trustees until the first annual meeting or other meeting called to elect trustee. Dale S. GQe 3174 Corydon Road
Katherine Cole 3174 Corydon RoadLouise Smith JEzib Osoeoj.a Ave. ~Aarion Potter Iiathav,ay � Brown flormitory ~abe1 Perry 10806 Earle s've.
Alice DooJittle 2111 )Larlindale Rd., C.?.btayme Jackson 500 East 110th � Sr. IN WITNESS WHEREOF, We have herennto subscrikd our names, this day of I
Alice I. DoojittleTHE STATE OF OHIO, COUNTY OFjITThHCGA a: lAary Zr. Elmore Personally appeared before me, the undersigned, a Notary Public, in and for said county, this day of April I the aho~e named Del) ~Katherine Cole Addle T,tliJler2 Lo4se/i~h
Larion Potter; Iiabel Perry; Alice Doolittlean&.MnryKImQrs.Ma.y~ Zteksoj~ who each severally acknowledged the signing of the foregoing artk6 of incorporation to be tie free act and deed, for the u,es and purpo5~s therein mentioned.
WITN~SS my hand and official seal on the day and year la,L aforesaid.
SEAL Alexander u. 1A~tInSTATE OF OHIO I, lfldfItttli 3J izrnurbir, Secietary of State, of the State of Ohio, Office of the Secretary of State ) do hereby certify that the foregoing is an exemplified copy, carefully compared by me with the original record now in my official custody as Secretary of State, and found to be true and correct, of the Articles of Incorpotation of...
THI SPIBT. AJ~A$St'MBIX 0. T ~ A S OF OLE 441{D,OFTC.
filed in thi, ofiice on the ~ clay of June and recoded in Volume 4~ Page. of the Records of IncorpDrations.
WITNESS hand and official seal at 4 Columbus, Ohi day � 19J~?
Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Cleveland, Ohio, U. S. A.
Page 405THE WORLD ORDER OF BAHÁ'U'LLÁH 405
AR'~.Lcta~ OF~ LNOO~POAA~IO~lWe, the u~iers1~ned, for the purpose oC for~1na~ a oorporatlon urder and p~rsQaz~t to the proll3lcna of Chapter fifty � eIght (5B) G~eia1 Stati~te 19Z~� and 1aw~ ~nd~tory thereof aml SUpplOZ)Sntaa7 t~untO, 410 )~t-eb~ saicolate OQrIolTeS to~ethor an a bOc~y oorporate, ax4 adopt thn tollowlnC Oertifl.oate of IaOr~or~t ion
A~TICL~ 11'Iie n~o of this Corporation shall be ~E 1~PIRZTUAL ABS~3d3IX OP T1~ flAHA' IS OF ~Lt~N~POL 13, flflfl~iO!~A.
Th prinolpal plaoe of &~aIzw~u of tide ooroa~Lon shall be In th. City of ~2Lnnoa?O11~, CoQnty of HenneplRa, State of MiniwaCta.
The goner~2. nat~we of its buslneam aid ~iupouoa ihall be to expwd.
exoniplify, pro~mi1~ate aii4 jro~oto tha religious &ootrineu. tensta inz~ ~weaopta of &~ha'iz' llaii6 To btq, own hnld, leaie� ~rt(~'ag~ a~ psoelve bl I41't ow ~av1ne� weal estate oa poruozial property ne@0135&ry to Oafly oa tha b~w1iuus eM purposes Of tl~a oorporatlOn.
Its plan oI operatlcm 1. ~is tollowut Zo bol&I reg~t1ar meeQn~u at luab times an z~&~ be desL~ated fr tho Alseibly.
Th~it uuoh A~s~b1~r ~ha11 coiwint of nIne (9) .~mbma of 1awf~a1 a~e� who are ~Oo.ptab1o an ~nzoh ~z.abers Liooordixv~ to the 1r~w nixi re~1a1atIo?w of the ~M'1 Re1i~ion. The oonduot o~ this Nisonibly sh~11 be governed In s~ooordaa~ao with th adm~iotrative prinolpl8n an f~i11y set forth In the by � 1~,~ of this Aase~nbZy.
Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Minn'eapolis, Minnesota, U. S. A.
Page 406The tIr~ Lor the a on~eut or t~atu oorporatlmi eh&~11 be �A?r.~4 ~ �1938 and the per1~i o~ It~i dur~it1on shall be thirty yonas.
ARTICLE III~'~ie fl~i~E aml ulanoa of residence of tho ~er~onfl fonn1rd~ this oorporatlan are
Na~&ou Reu1dw~coMrs. E. W./rInk 24 W. Grant Minneapolis Minn Dr. C. S. ?rlnk ~4 ~7. Grant Minneapolis Minn Mrs. LuollleMteu ~O~8 WierMaa Ave. 80. Minneapolis Minn.
1h. JaM Bates 2O~38 ~h~ri~n Ave. So. Minneapolis Minn
E~ hL~rE~an 34~O 2i11~ry Lye. Min~~eapo~is Minn
Km~cab U. A. i~oCutohem~2~11 Hennopin Ave. Minneapolis ldinn ~frs. AgMI ..Z.ad 5 West 33rd Minneapolis Minn ?rltzl L. Stelninats 142~S La Salle Ave. Minneapolis Minn i~1oa H. Steinmeta 14~5 IA Salle Ave. Minneapolis Minn
ARTICLE IVT~a ~r~a~1t o1~ thu oorporation ahall be YeatOd iii a 3eew~ Of fr~aut..u co~apO~od of nine ,iwnbers. TJio n~u.o ard addroa~m of t~s ?I?st hoard of ~umtOes
N~euThS first officers of thia corporation aball be Oha1r~U ~1aa U. St~inraets Via. ChafrrMfl Ib~ � B. MarSaa 3.o~.tsr7 ~. N. I. fink ~'reasiwgr 1'rltz� L. St.1~m.tS All the abo,o nn~~ off Loera a~ tr~wteei shall hA~d tbair r.potlv off Loe infor.maiA antil t~a i.irI3t a~II1~ mee~1ng of t2xa Corp~ation to be haiL ~ the 21st ~n~r of ~pri1 1936 at v~doh tiJas a~ w3m1811 thsr.att.1 a ~ow4 of frjamtee �2~aa11 b eleated fw~ ui~ by tiw abers of t~ orp.rstlon.. lie aazsaal asetins~ of thta aorpcratl.n uhaLl be )m3L at ita iwIxta~p.1 piMe @f ringtiP.g ~i t]~ �1a~ G~a~r of ~pr41 yew. LinS~iat.1y aftw the .lOOtLm f the iruata.., ai am u~a t$~iaeattw am jwaatlambl., tbs tziut..u uMfl met aa~ elect fr~ t~ieir m~sr, ~ .ha1z~aa ~I v1~ nhm~aum a.a.taay -twaaur.r. .r. ~wy off Ie e~o.pt t~t of o~i.zwm~ m~i wIaO-.~Mma nal' bg haiL by one I,eru.n. tnwt.O6 az~ Offleer. of this C.rpmatlui inhall helL t~u1t rap.otive off loom until t2~air uuoaeuusn hw� b.ea 4~a1~r .1.ot& aa~ ent.rd upOn tine 4iz~ar~. of their dutiga.
Tli ffrat za.e~�nij of tna i~aabwo wad Bud o~ ~r.a.to.4 i1a~2 be hu1~ on t~ Zlat d.a~r o~ ~riI 1938 at Isili e'a~o.k.
Afl~WL~ VThe terr of zm~rabe&sh�p 121 thIs oorpwation a2m~L1 be for o.i ~a?
imtll &aoo..uorg ~ru eleotod and qua1.1?i.~i am ~r@v1ied by Uw by � law.
This oorLporatioal s~11 hav, no eaLt.a steak azut shaU not b o.ni,ae~aA fo~ ~.oian1a~y prOfLt.
A~ICIZ TI~ hi~!iest g2ault of 1~.btdjaa. Ca liability to iiiid~ this oSr.v~t1e iball aS aq tins be uizb.Joat sI~a11 b th mm ~ Li T.atimm~ Whmf, W. ha,e heruwato met Sur ha~da thia ..M~. �q ef
Ap?11 1q38.�... �.��..... 0� �Oee�S..SO. ��.�.. S...... / s~k Stat. of Mlnng.ota
Cowity Of HezmepinC~i this .~th 4ay of ATWIl 1938, peruw~a121 s~ewe4I bfoTO m~ Nra.E.W.lrinic, Dr. C.8.Fzink, Mrd. John Bate. ILZu.luoille sates, Mn. R.. Mo;gai~, � Yaiikab. U. � A. ~o~tgh. ~n, Mza. An�u~. Maid, .PxiJai.I.. Steizimets, Lisa H. Steinmets to me ICIOWn to W t~s pe?s0~u nsme~ In a~4 ubo m~at.4 tbn fore~oLng Crtlflaate of Xnoorp~atIasi aM eaoii aoIcnowle4..d that he moute4 Ni ~-~ V ~ Uw~ am him free aot and d.osd, a~4 for the ~3OU aM ~xwpoeei 1' ezpzeusod. -!otary !otary P~ab1io, Hormepin '� ~v o~rx~iaai~i eZplr,u A~g.'3Qt~~1943
Page 409I hereby C~Iify that lh. wifh.n ins fsument we. ~Iad for r~~ep~d in ths offt~ on the 21 dgyof A.9.1938,ai' o'a~ocI~f M., and was duly recorded Ia beek 3L3 of' has come again! Christ has come again!'
With wide startled eyes he looked at me and asked if I thought he had gone crazy. CCNO~~ I said smiling, CCy are just becoming sane.
What hours we spent together; how readily he grasped the full import of the Message; how his thirsty soul drank in every 707
Page 708A Captain of the Salvation Army who has recently embraced the Bahá'í Faith. Taken with one of her former Lieutenants in the
Shetland Islands.An early group of the Bahá'ís of America. Reading from left to right: Katherine K. True, Mrs. Gorman, Mr. True, Mrs. Corinne True, Mr. Harlan F. Ober, Mrs. Cecelia Harrison, Miss Davies, Mrs. Eardley, Mr. Charles Sprague, Mr. Carl Scheffler, Mr. Wood-worth, , Mr. Percy Woodcock, Mine. Aurelia Bethien, Mr. Brush, Mrs. Brush, Mr.
Thornton Chase.word; I told him of the youthful Mb, His exalted Mission, His early martyrdom, of the thousands of martyrs in whose sacred blood the Faith was established; I told him of Bahá'u'lláh, the Blessed Beauty Who shone upon the world as the Sun of eternity, Who had given to mankind the law of God for this age � the consummation of all past ages and cycles.
I gave him all the little we had to read, and told him of my visit to the Prison of 'Akka, the days spent in the presence of the Master, until his heart was filled with such longing that all his former life was swept away, be gave up his journey, canceled his plans, and had but one hope in life, to be permitted to go himself and behold the face of 'Abdu'l-Bahá.
At that time a young Baha'i, Herbert Hopper, bad received permission to go to 'Akka, thus they planned to travel together, and Thomas Breakwell wrote the following supplication to the Master.
"My Lord, I believe, forgive me,In its depth and simplicity this petition was characteristic of his whole short and vivid life, although not until later did I learn the full significance of his appeal for forgiveness.
I wrote the Master enclosing the words of Brcakwell, begging Him to send his reply to Port Said, to which Port these two young pilgrims eagerly embarked.
That evening I went to the Concierge of our apartment to get my mail, and there lay a little blue cablegram from 'Abdu'l-Bahá! With what wonder and awe I read His Words. CCYOU may leave Paris at any timel" Thus by implicit and unquestioning obedience in the face of all opposition the Master's Will had been fulfilled, and I had been the link in the chain of His mighty purpose.
My feet were winged as I returned to tell the good news to Mrs. Jackson, and to prepare to leave the following morning.
How gratefully my heart dwells on the divine compassion of the Master, on the joy and wonder of my mother as I told her everything, and when she read the Master's cablegram she burst into tears and exclaimed, "You have, indeed, a wonderful
Master."When in the autumn we gathered once more in Paris, the influence of Breakwell made itself felt in an ever widening circle of friends.
Those days in the Prison of 'Akka when the Master's all consuming rove and perfect wisdom had produced that mystic change of heart and soul which enabled him to rapidly free himself from all earthly entanglement, and to passionately attach himself to the world of reality, brought great fruits to the Faith.
He had become the guiding star of our group, his calmness and strength, his intense fervor, his immediate and all penetrating grasp of the vast import to mankind in this age of the Revelation of Bahá'u'lláh, released among us forces which constituted a new Epoch in the Cause in France. In the meetings he spoke with a simplicity and eloquence which won the hearts and quickened the souls, and the secret of his potent influence lay in his supreme recognition of the Manifestation of God in the Mb and in Bahá'u'lláh, and of the sublime Center of the Covenant, 'Abdu'l-Bahá.
Not by reason but by faith did he triumph.When he and Herbert Hopper arrived in the Prison of 'Akka, they were ushered into a spacious room, at one end of which stood a group of men in oriental garb. Herbert Hopper's face became irradiated with the joy of instant recognition, but Breakwell discerned no one in particular among these men. Feeling suddenly ill and weak, he seated himself near a table, with a sense of crushing defeat. Wild and desperate thoughts rushed through his mind, his first great test, for without such tests the soul will never be unveiled.
Sitting thus he bitterly lamented: Why had be come here? Why had he abandoned his projected journey and come to this remote prison, seeking � he knew not what? Sorrow and despair filled his heart, when suddenly a door opened, and in that opening he beheld what seemed to him the rising Sun. So brilliant was this orb, so intense the light that he sprang to his feet and saw approaching him out of this dazzling splendor the form of 'Abdu'l-Bahá.
He seldom mentioned this experience which transformed and transfigured his life.
Page 710In the course of his interview with the Master, he told Him briefly of his position in the cotton mills of the South, his large salary, his responsibility, and his sudden conviction of sin, for he said, 'These mills are run on child labor." The Master looked at him gravely and sadly for a while, and then said, "Cable your resignation." Relieved of a crushing burden, Breakwcll eagerly obeyed, and with one blow cut all his bridges behind him.
He seemed to have no care for his future, burning like a white light in the darkness of Paris, he served his fellowmen with a power and passion to the last breath of his life.
So abandoned was he to the mighty creative forces latent in the revelation of Bahá'u'lláh, that he was moved spontaneously in the smallest actions of his daily life to pour out that spirit of love and oneness to all.
Well I remember the day we were crossing a bridge over the Seine on the top of a bus, when he spied an old woman laboriously pushing an apple-cart up an incline; excusing himself with a smile, he climbed down off the bus, joined the old woman, and in the most natural way put his hands on the bar and helped her over the bridge.
The rock foundation on which the Bahá'í Revelation rests, ccthe oneness of mankind," had penetrated his soul like an essence, taking on every form of human relationship, imbuing him with an insight and penetration into human needs, an intense sympathy and genuine love which made him a hope and refuge to all.
Those afflicted with sorrow and difficulties, beset with human problems, were drawn to him as to a magnet, and left him with shining eyes and uplifted bead.
He was the first in the 'West to pay the Huqiiq, the tithes of the Bahá'í Religion, and living in a cheap and distant part of Paris he walked miles to the meetings and to the homes of friends to save his fare and make his contribution to the diffusion of the teachings.
Although we were fellow Bahá'ís and devoted friends, with everything in common, yet when he came to our home he gave his whole loving attention to my beautiful Mother, with but a scant word for me, yet as he took my hand in farewell, he slipped a little folded note into my palm with words of cheer and comfort, usually
Words of Bahá'u'lláh.He knew well the secret of imparting happiness, and was the very embodiment of the Master's Words, ccThe star of happiness is in every heart. We must remove the veils, so that it may shine forth radiantly." He burned with such a fire of love that his frail body seemed to be gradually consumed; he in the deepest sense shed his life for the Cause by which he was enthralled, and in a few brief months shattered the cage of existence and abandoned this mortal world. His traces are imperishable, his spirit, alive forevermore with the Attributes of God, lives, not alone in the hearts and memories of Baha'is, but is welded into the very structure of the World Order, which has arisen on the foundation of such lives.
In the following Eulogy to Thomas Break-well 'Abdu'l-Bahá has immortalized this youth.
0 thou who art rejoiced at the Divine Glad-Tidings!
Verily I have received thy last letter and thanked God that thou didsr reach Paris protected and guarded (by Him). Thank thou God that He assisted thee to behold the brilliant faces of the believers of God and favored thee to meet them in American countries.
For, verily, beholding those shining countenances is a divine gift; by it the hearts are dilated, the souls are rejoiced and the spirits are attracted toward the Supreme Concourse!
Do not lament over the departure of my dearly beloved Breakwell, for verily, he bath ascended to the luminous rosegarden in the AbM Kingdom, near the mercy of his Lord, the Almighty, and is crying out with the loudest voice: t that my people knew how my Lord hath forgiven me and made me one of those who have attained (to the meeting of God)!'
0 Breakwell, my beloved!Where is thy beautiful countenance and where is thy eloquent tongue?
Where is thy radiant brow and where is thy brilliant face?
o Breakwell, my beloved!Where is thy enkindlement with the fire of the love of God and where is thy attraction to the fra
Page 711grances of God? Where is thy utterance for the glorification of God anti where is thy rising in the service of God?
0 my dear, 0 Breakwell!Where are thy bright eyes and where are thy smiling lips? Where are thy gentle cheeks and where is thy graceful stature?
o my dear, 0 Breakwell!Verily thou hast abandoned this transitory world and soared upward to the Kingdom, hast attained to the grace of the Invisible Realm and sacrificed thyself to the Threshold of the Lord of Might!
o my adored one, 0 Breakwell!Verily thou hast left behind this physical lamp, this human glass, these earthly elements and this worldly enjoyment!
o my adored one, 0 Breakwell!Then thou bast ignited a light in the glass of the Supreme Concourse, hast entered the Paradise of Abh6, art protected under the shade of the Blessed Tree and hast attained to the meeting (of the True One) in the Abode of Paradise!
o my dearly beloved, 0 Breakwell! Thou hast been a divine bird and forsaking thy earthly nest, thou hast soared towards the holy rosegarden of the Divine Kingdom and obtained a luminous station there!
o my dearly beloved, 0 Breakwell! Verily thou art like unto the birds, chanting the verses of thy Lord, the Forgiving, for thou wert a thankful servant; therefore thou hast entered (into the realm beyond) with joy and happiness!
0 my beloved, 0 Breakwelll Verily, thy Lord hath chosen thee for His love, guided thee to the court of His Holiness, caused thee to enter into the Ridvan of His Association and granted thee to behold
His Beauty!Verily thou hast attained to the eternal life, never-end-ing bounty, beatific bliss and immeasurable providence!
o my beloved, 0 Breakwell!Thou hast become a star in the most exalted horizon, a lamp among the angels of heaven, a living spirit in the Supreme World and art established upon the throne of immortality!
o my adored one, 0 Breakwell!I supplicate God to increase thy nearness and communication, to make thee enjoy thy prosperity and union (with Him), to add to thy light and beauty and to bestow upon thee glory and majesty!
o my adored one, 0 Breakwell!I men-don thy name continually, I never forget thee, I pray for thee day and night and I see thee clearly and manifestly, 0 my adored one, 0 Breakwcll!
Tablets of 'Abdu'l-Bahá, Vol. II, page 450.!I~The sixth candle is unity of races, nsa/dug of all that dwell on earth peoples and k,indreds of one race."
IN a world in which racial differences are capitalized in such phrases as ctThe Yellow Peril," ccT1~e
Black Menace," "The NQ'hite Man'sBurden," how could even so farseeing a soui as 'Abdu'l-Bahá, the author of the above quotation, look forward to an age when all the people of the earth shall be "of one race"?
'Abdu'l-Bahá gave an answer to this question when He said in Chicago in 1912, "Be it known that color or race is of no importance. He who is the image and likeness of God, who is the manifestation of the bestowals of God, is acceptable at the threshold of God whether his color be white, black or brown; it matters not.
Man is not man simply because of bodily attributes.
The standard of divine measure and judgment is his intelligence and spirit."
ccColor is of no importance," � and yet the lives of millions of human beings are today shadowed by the convicti6n on the part of other millions that color is an adequate basis for judging intelligence, economic value and social acceptability. The unity of mankind cannot be achieved until the majority of men and women the world over think, feel and act in wholehearted acceptance of the truth that ~~co1or is of no importance."
This implies a tremendous change in the habits of a large part of the world.
In order to change any habit of thought or action, it is important to learn how it began, and what roots it has in the instinctive nature of man. Therefore, when we face the problem of changing men's attitudes toward race and color, we ask such questions as the following: � How did racial prejudice begin? Are there really innate differences between races in intelligence and speciaL ability?
Why do we now find marked cultural differences between large racial groups?
In the following discussion we shall use the word "race" as do those who think that color is of importance, � to indicate large divisions of mankind who differ markedly in color of skin and in certain other physical traits, such as shape of the features and texture of the hair.
Have racial prejudices always existed? Eor an answer to this question we must turn first to the writings of anthropologists.
Research in the life of prehistoric man has told us a great deal about his height and weight, the shape of his body, his manner of living, � but we do not know at all what was the color of his skin. It seems probable that these early men were all of one color, and that differentiation occurred later as they moved into a variety of climates.
Some anthropologists suggest that primitive men were all black; others think that they were all of an olive brown, and that later some grew darker under the tropic sun, while those who traveled into colder regions became bleached. It seems reasonably certain that these early peoples did not differentiate among themselves on the basis of color.
But we cannot assume that the small groups of primitive men who banded together into clans and tribes lived in an idyllic harmony with one another. The basic prob-1cm of existence in that early time was to find and hold hunting grounds or fishing waters which would provide food, and groups must have been in constant warfare as one tribe strove to take from another these sources of life. The more powerful groups eventually caine to hold certain regions of the earth's surface for long periods of time, and were able to develop a stable tribal organization.
Weaker groups were either starved to death, or existed in a restless mis1
1 Promulgation of Universalery on the far fringes of the areas held by dominant tribes. Thus, at the dawn of recorded history, we find comparatively well organized states such as the Greeks, the Egyptians, the Bábylonians, who had developed a culture and a government. But these settled units were constantly in danger from nomadic tribes who might at any moment gain power enough to rush in from the mountains, the steppes or the desert and destroy these CCcivilized~~ centers. Thus warfare was the habit of life for early mankind. But history gives us no reason to suppose that the conflicts of primitive men or of early civilized men were ever related to the differences in color of skin which had come to exist.
These conflicts were fundamentally economic. But as more groups held as their own for long periods of time larger areas of land, and differentiated "national" cultures developed, group ideals of behavior, of religious observance, of beauty and strength were developed. It was probably only after civilization was thus far advanced that some nations began to look down on other groups which differed in color of skin or hair, in shape of eyes and type of dress. The more powerful the group, the more it held in contempt those who were weaker, � and concomitant with this, came scorn for the outer aspect of the inferior group. Thus a dominant tribe whose skin was red or yellow despised the color of less powerful tribes whose skin was white or black. So color came to be associated with adequate food supply, and a stable group life, � with power, with success. And since the group in power were always in danger of having the good things of life taken from them, there was always a lurking fear and hatred of those who might come in and seize these hardly won advantages.
Thus, slowly through the ages, as nations became more and more powerful, fear of other nations increascd, � and some of this mingled fear and hate became attached to the idea of colon The idea that color of skin is important is based, therefore, on the desire to maintain power exercised by a portion of mankind, and on fear lest this dominant position may be undermined.
in order to strengthen this sense of superiority, all races, whatever their color, have at various times made scurrilous criticisms of other races. The less powerful groups have been stigmatized as stupid, superstitious, dishonest, dirty, mean, lazy, � they have been called by whatever names seemed most derogatory to the csuperior~~ race.
In our present scientific age, to describe an individual as lacking in intelligence is one of the most scathing criticisms that can be made. Therefore much racial prejudice expresses itself by decrying the stupidity of other races.
For ten or fifteen years after the introduction of psychological tests as a means of measuring intelligence, those who believed in the intellectual supremacy of the white race wrongly felt that they could use the results of such tests as a means of proving the lower ability of the darker races.
But the scientists who were using the tests were also interested in measuring the varying effects of different environments on men accomplishment.
They soon suggested that only individuals who had had a similar environment could fairly be compared in intelligence, and that races living under conditions differing as markedly as those, for instance, of the European white man and of the South American Indian, cannot possibly be measured by the same type of tests.
Further, they said, even though two races live in the same country, under similar conditions of civilization, there may be such great differences in education and social environment, that a comparison of test results will give little indication of innate intelligence.
In a recent book by Thomas Garth, ccRace Psychology," the results of much testing of race groups are reviewed.
Dr. Garth sums up his conclusions as follows, ttMuch of the difference found in the results of studies of racial differences in mental traits is due to nurtural factors, and the rest is due to racial mobility, so that one race has a temporary advantage over another." 2 Those who maintain that there arc marked differences in ability between races can no longer turn to scientific evidence to prove their point. But the unprejudiced student of history may fairly raise the question: if we have no certain evidence that races differ 2 Race Psychology, p. 221.
Page 714in innate ability, why is it that some races are at the present time culturally so far ahead of others?
One answer to this problem is found at the end of the quotation from Garth, � the mobility of races. In earlier centuries cui-tural groups varied greatly in the degree to which they moved about and mingled with other groups. A tribe or nation surrounded by mountains or jungles or deserts had little opportunity to come in contact with people and ideas from other lands. They developed a conservative culture of their own which tended to become static. Nations living on navigable waterways became travelers, and consciously or unconsciously learned from other groups. Today, with means of communication greatly multiplied, most nations exchange ideas, inventions and discoveries with many other groups.
But there are still thousands and thousands of human beings who are completely isolated from such contacts, and do not have this type of stimulation. This is particularly true of large areas of Africa, South America and parts of central Asia.
Another factor which has had a marked influence on the speed of cultural growth is that of climate.
Weather which is either very hot or very cold most of the year reduces man's initiative and his desire to change the cultural patterns which he has inherited.
The main business of peoples living within the Arctic Circle is that of keeping warm and finding enough food.
If a successful method of doing these two things has been developed by the tribe, there is little incentive to change to something which might be better.
If one lives within the torrid zone, getting food is apt to be a comparatively easy matter. Change requires energy which the climate does not provide, and therefore the accepted customs of life do not put any value on change, initiative and "progress."
A third element in causing cultural differences in races may be described in the words of Herbert A. Miller, in his book, "Races, Nations and Classes," in which he emphasizes the importance of ek nec as a factor in determining racial history.
CCA modern culture group results from the fortuitous possession of organization, accu mulated wealth, momentum, machinery and prestige; each of these as a factor multiplies the significance of both the individual and the group incalculably more than any possible variation in natural endowment could do. Nor must any of these be taken alone. The possession of a machine alone has a very different effectiveness from the possession of a machine along with organization or prestige. Certain ideas and the organization of government gave the white race a start some four hundred years ago that enabled it to expand to the uttermost parts of the earth, but there is not an iota of proof in this expansion that therefore the white race is better endowed than those whom they subjected.
Since there is slight relation between the originators and possessors of culture, it may often happen that the culture of the dominant race has been secured from the tinferior' race or culture.
In the region of the Mediterranean most of European culture was developed. The Nordics after appropriating the contribution repudiate the creators of it." 3Me see, then, that it is very dubious logic to infer that a race is innately inferior because its present cultural status is not as high as that of some other race. We find that the results of scientific research tend more and more toward the acceptance of the idea that tccolor is of no importance."
And yet race prejudice is firmly entrenched in the feelings of millions of men and women, to whom the scientific and historical evidence is of no interest when it opposes "what they have always believed."
How can this state of affairs be changed, so that mankind will come to feet that there is oniy one race that matters � the whole human race?
We see that race prejudice is based primarily on the desire for power and on fear, two very fundamental motives to conduct. It is only when a man becomes activated by some stronger motive that he realizes that the will to exercise power over other human beings need not be the basis of group life. Only when man ceases to desire power over others, and so ceases to fear his fellowmen, � oniy then can we hupe to attain to a real unity of the world.
Page 715Such a changc of motives can come to mankind only through a renewed spiritual vision, such as Bahá'u'lláh brought to the world. The individual who really ioves God must perforce iove his fellowmen.
And those whom we love unselfishly we do not try to rule or control. Fear, hatred, dislike of another race is a certain indication that our faith in the Divine Plan for the world is weak. We are saying, in effect, that the Creator did a pretty bad job on some of His creatures, and that we will have none of the results.
Racial prejudice is a barrier across the road to World Peace and a united humanity. In 1912 'Abdu'l-Bahá said, "The accomplishment of unity between the colored and the whites will be an assurance of the world's peace.
When the racial elements of the American nation unite in actual fellowship and accord, the lights of the oneness of humanity will shine. This is the sign of the tMost Great
Peace'."Bahá'u'lláh has given mankind a Divine Plan for world order. But this plan cannot function until men realize that the only power which should control the lives of humanity is spiritual law. When they turn to the great spiritual Educators to learn this law, they will cease to desire personal or national or racial power. Then racial prejudice will gradually disappear, and we shall be ready to enter into the age of the oneness of mankind.
~CQ ye children of men!The fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race, and to foster the spirit of Love and fellowship amongst men. Whatsoever is raised on this foundation, the changes and chances of the world can never impair its strength, nor will the revolution of countless centuries undermine its structure." ~ ~ Gleanings from the Writings of Bahá'u'lláh, p. 215.
Page 716THE haunting memories of the story of the prodigal son, so beautifully related by the Christ, have imprinted an indelible portrait in countless hearts, of a divine masterpiece. Its lights and shadows project and mirror forth the imperishable colors of the supreme artist.
Its shadow is that wandering son, in his reckless plunge into the miry depths of the world of unsatisfying experience, his desertion of his father's loving protection and provision, his utter surrender to the fiery impelling urge of the natural world. And, then, satiated but still hungry, miserable and forlorn, despoiled and reduced to the husks into which cruel Nature ever finally flings her devotees, this shadow, which was this Everyrnan, is blasted and now irradiated with the Light of repentance, with longing for the loving presence of his father, the fruit of his suffering. He has found his soul.
Swiftly, though with infinite pain, he returns from his exile to that real home. Now the shadow is wholly swept away.
in the bosom of his father, his entire being is exhilarated 'by the elixir of a pure Love he has never known; to his newly awakened soui it is light upon light.
Yet, the supreme light of this immortal portrait shines in the rejoicing of the father, himself.
Great is the celebration of the return of the soul to reality. The most precious possessions of the father are poured out upon him. c~This my son, was lost and is found."
This sweet story is, of course, a living symbol of the return of man to the True One from remoteness and ignorance; through the illumination of his soui by the Light of Reality, to the communion and presence of the Supreme Friend, in the kingdom of the heart.
Witness, however, the astonishing prototype, one might say, the flowering of this process in this, our age, uncovered in the supreme Revelation of Bahá'u'lláh. Here is revealed to our still dim vision, the astounding fact of the return of God to His creation, in manifest form. The very Revelation, Itself, is the arising of the tcSelf of God," the first and mightiest Resurrection. 'While the prodigal son returned to his father, which is a necessary and inescapable journey for all who would attain their divine destiny, today the Father Himself has sought out the prodigal, entered the world of man, dwelt in the very midst of the confusion and corruption of the husks of human' wreckage, and even suffered His Holy Manifestation to submit to the chains and crueLties of a prison worthy only of the dregs of the most abandoned among men. cCWhereas~~ He says,~~~Ctin days past every lover besought and searched after his Beloved, it is the Beloved Himself Who flow is calling His lover and is inviting them to attain His presence. Take heed lest ye forfeit so precious a favor; beware lest ye belittle so remarkable a token of His grace."
Human consciousness, even that of the true believer, is all too unchastened, too unrefined as yet to comprehend but a trace of the unmeasured, ineffable Love of God.
This Love, fulfilling His desire to be known by human hearts, those divine receptacles which among all the riches of His Creation He has reserved for Himself , � did not rest, nor will ever rest, till in the mystery of Its Manifestation It shone forth in the murky gloom of human habitations, wherein lay buried the latent gems of the supreme talisman, man. This Love accepted every humiliation, shackles and incarceration, and above aLl, the bitter malice and injury of furious opponents over the long years, that the truth of the saying,~~-cdHe is the Most Victorious" might be fulfilled. No words can fittingly describe the Divine patience, submission (to the cruel bebests of the misguided), and lowliness, that emanated from Him, as from 1 Gleanings, p. 320.
716a Lotus flower blossoming in the dark, opaque waters of a noisome pool. To this degree, which oniy Divinity can manifest, has the Father, the heavenly Shepherd of the wandering human flock, attested the greatness of His love for the prodigal.
Small wonder it is that Bahá'u'lláh, the visible embodiment of that Love, following implicitly the Command of the Hidden Tablet regardless of human consequences to Himself, should have uttered the words, � CtJ have patiently endured until the fame of the Cause of God was spread abroad on the earth."
2 And, � "Our wish is to seize and possess the hearts of men. Upon them the eyes of BaM are fastened."
And, finally, ..2tIf it be your wish, 0 people, to know Cod and to discover the greatness of His Might, look, then, upon Me with Mine own eyes, and not with the eyes of anyone beside Me. Ye will otherwise be never capable of recognizing Me, though ye ponder My Cause as long as My Kingdom endureth."
In these words He identifies Himself with the unchanging Divine purpose, and, as the Most Pure Mirror of the Divine Essence, demonstrates completely that ineffable Love that has marked this age as a day of mutua/ return, � the resurrection of Divinity Itsdf in Its search for the hearts of men, and, this time, the universal quest of the prodigal (all men) for the rather.
Thus, the story of the Christ is illumined today with the holy, mutual seeking of both the Divine and the human. God has drawn near unto man, while man's tortuous journey, through repentance, to his Father, has been mercifully shortened by the Divine outreaching.
Divinity has chosen to suffer with man, in that mutual pathway, and this is the Divine Balance, or equilibrium, which has overflowed from the fountain of His exceeding Love.
This demonstration of the Divine Will, however, is as yet unknown to the vast masses of humanity.
Quite unaware of the cyclic processes and periods of Manifestation which the Divine Wisdom has decreed, the people have, in general, despaired of heavenly assistance for the solution of their perplexing problems. More and more, with the disquieting effects of the modern age, coincident with the gradual shattering of the old, dogmatic faith of the centuries preced ing 1844, have the masses of the people and many of their religious leaders as well, lost faith in the power, even the existence, of divine intervention in human affairs.
They could not, or did not know that the multiplication of hard problems in the individual life and in the collective, economic and social fields of human activity, was attributable, almost solely, to their own long failure to obey the laws of God which the Manifestation of Christ had made obligatory.
Because of differing forms of interpretation of the hundreds of denominations and sects, because of the weakening of the dogmatic foundation, the doubts cast by science, and that coldness and blindness that manifest themselves in the wintertime of a spiritual cycle, the ebbing tide of faith and guidance found the people unable to provide a suitable substitute for what they had it-linquished.
The successive, unified Revelations of the Báb and of Bahá'u'lláh and the pure Reality revealed by Them, were strong medicine, indeed, for a people who knew not reality. Millions have, as yet, to hear that divine message. Its powerful call to humanity to detach itself from the things in which it has delighted, is, as is recorded in the Holy Books, a "woe" to mankind. Men shrink from new and higher standards of life. The ears that are still "stopped" and the eyes that remain c!unseeing~~ continue to encase in the sepulchers of spiritual impotence the vast majority of the human race. Notwithstanding the truth of this sweeping statement, we must, nevertheless, recognize the existence throughout the nations, of unnumbered men and women whose lives bear witness to the inner spiritual fire, whose hearts are tender, and whose deeds are often in accord with the true foundation of the Prophet in whose service they are enlisted. Such are lovers of humanity. That these souls are still unaware of the Great Event is far less significant than is the case with the countless host of those who doubt the very existence of
God.To the degree that men are enslaved in the toils of the natural law, the vision of God flees away.
'Abdu'l-Bahá has declared that this enslavement is comparable to the life of 2 p. 203. p. 212. 4p. 272.
Page 718The Bahá'ís of Poona, India, at the Naw-RiXz Feast, March 21, 1938.
the embryo in the prenatal stage, and that such souL cannot even imagine God, much less believe in Him; any more than the embryonic, potential infant can imagine or believe in the world without. While even belief is oniy the first step in the knowledge of
God.Therefore, it is with these unnumbered millions who, in making common cause with the world of nature have set up false idols in the place of the True One, that the theme of the great parable of prodigality is mainly concerned.
With what deep penetration Bahá'u'lláh signifies His complete awareness of the magnitude of this redemptive work among this great multitude is strikingly illustrated by these words, � ttls it within human power, 0 Hakim, to effect in the constituent elements of any of the minute and indivisible particles of matter so complete a transformation as to transmute it into purest gold? Perplexing and difficult as this may appear, the still greater task of converting satanic strength into heavenly power is one that We have been empowered to accomplish."
4A This deeply mysterious passage of the Word of God has to do with the innermost depths of the human soui. Not oniy does it definitely locate the present status of this unnumbered throng of humanity within the recesses and dark caverns of nature, that place of unawareness of God where the soul is both deaf and blind, but it, also, defines this state of remoteness as identical with the satanic quality.
This passage, one feels, is one of the most vitally significant to be found in the whole, vast sweep of the Bahá'í Scriptures.
In these few compelling words, He unfolds the solemn, really appalling circumstances of the unregenerate elements of human society and, notwithstanding this seemingly insuperable fact, confidently declares His possession of a power amply sufficient to transform these embodiments of unregeneracy into vessels of faith and divine enlightenment.
For this task, inconceivable from the merely human standpoint, His instrumentality, He avers, is the irresistible Word of God. No greater efficacy could be attributed to the peerless Word than the achievement of so supreme a triumph in the arena of the human mind and soul. Modern science has advanced far toward conferring immunity upon our physical bodies from the ravages of unsanitary conditions. Sadly contrasted is the feebLe progress thus far made 4A G1~ni~gs, p. 200. Italics the author's.
Page 719in that spiritual hygiene which concerns the vital domain of human consciousness itself. The graphic delineations of Dante and Swedenborg, bringing into acute correspondence the reality of the states of the spiritually and physically corrupt, were assuredly more than mere idle dreams. The ~tt strength" defined by Bahá'u'lláh is clearly analogous to the infestations and infections, the contagions and plagues, of mental confusions, superstitions, prejudices, cruelties and egotistic madnesses that characterize the, as yet, uncleansed citadel of human consciousness.
The condition of the world, today, attests only too strongly the truth of this divine analysis.
Its helpless drifting toward a new war of unexampled destruction, its contempt for the loving appeal of reality, its submergence in economic 'oss and despair, its increasing strangulation of human liberty, its pronounced trend toward the self-con-tained or totalitarian national government, the complete opposite of the Bahá'í teachings of interdependence and unity among nations, � are unerring signs of its spiritual impotence. We have to accept the fact that those who thus lead and those who follow, are of the embryonic human consciousness, as yet unborn from the narrow confines of the natural matrix.
Only quite recently, a distinguished figure in the field of religion ventured the positive statement that we may as well abandon any thought that God would intervene in human affairs, that it was evident He had chosen for Himself the rGle of an "absentee Divinity," and that humanity may as well realize, once for all, that it is left to itself to find solutions for its crushing problems. This statement, if correctly reported, represents, we fear, an ever-growing consciousness of futility and despair, by no means confined to the layman.
Thus, the problem of regeneration, of salvation, is put squarely in the keeping of the Manifestation of God, Who has, with dauntless courage and certainty, declared His Power to achieve it. Upon His followers, likewise, this holy service to the race rests as a sublime gift.
No mere fancy is intended by His assurance to those who arise to attack the battlements of human hearts witb the weapons of Reality. This very Power which He has claimed for Himself is poured out upon and through every sincere, detached Teacher of His Faith. Certainly not for acons to come will so glorious a destiny be opened to the early followers of a Manifestation of God as is today presented to those pioneer believers who have recognized and obeyed.
Not oniy this, but the Divine Arm is not weakened by this sharing of power with His loved ones; rather does It contain unrevealed and unsuspected reinforcements which, from time to time, will be unloosed upon the nations.
That ccmysterious power, we are assured, has in store a perfect galaxy of Divine deeds which will permeate the fabric of humanity as the rain into the parched soil, or the lightning into the dark abyss, � until the souls come forth from their sepulchers.
The appearance of Bahá'u'lláh acquaints mankind, in this age of doubt, with irrefutable proof that the King of Kings has intervened, according to His Ancient Promise, in the life of this planet.
Never before has His all encompassing Power been revealed to men to this supreme degree. His upright, waving Standard rests securely on the highest battlement.
His trumpet blast calls all mankind to turn their faces to His Face, to overthrow the idols of natural attachment that have stolen the altar of true worship from the hearts, and to love hum who alone is worthy of the heart's deepest devotion. To love Him "above all that is," � without which these idols that are imaginary ccpart~ ners" with God are thick veils before His Face, � is an assertion of divine sovereignty. To ascribe ccpartners~~ to God is only another way of saying that His Sovereignty is a divided one. If a man permits himself to love gold, fame, the superiority of his rank, house, or physical enjoyment as a ruling passion, he has exalted a mere earthly prize to a superior position over the Lord of Lords, and, in that sense, ignorantly attempted to divide the Heavenly Sovereignty. In this way, his heart's desire has wrongfully fashioned a god or gods whom he enthrones as peers with God, consequently "partners" in the Divine Court. This is a type of pantheism that is infinitely worse than the mere abstract conceptions of pantheistic philosophy commonly
Page 720met with. Only absolute ignorance of the Reality underlying the creation can account for this self-oppression of man by himself. Yet because of it, and it alone, the human race has, as a whole, languished in the embryonic condition.
Thirsty, and an exile, our race has continued to drink of this bitter water, flouting the cup of truth and reality that has always been within its grasp.
The establishment of a world order that has its origin and its end in the Divine Sovereignty marks the fading of that day of infantile humanity.
No adequate estimate can be made of the real significance of this fact to human destiny.
'Without this divine intervention, this assertion of compelling sovereignty over the doings of men, the world has careened madly, like a skidding automobile, on the very brink of destruction.
As mankind has failed to believe in God or to recognize His signs, and is, to this extent, idolatrous, it has tended to rely wholly upon its leaders, religious and secular, for guidance.
It has leaned upon the fallible, doubting the existence of the infallible. Its handiwork stands out, today, as a glittering, brittle structure which we call civilization; in reality a crumbling mass of vain inconsistency, dominated, in the main, by fear-ridden, unstable guides, schooled in opportunism.
Of one of such countries, Bahá'u'lláh made mention in these words, � (cAllow not the abject to rule over and dominate them who are noble and worthy of honor, and suffer not the high-minded to be at the mercy of the contemptible and worthless, for this is what We observed upon Our arrival in the city, and to it We bear wit5 ness.
To those comparatively few in the world today who are concentrating on the Word of God with utter earnestness, the import of this revolutionary change effected through the appearance of Bahá'u'lláh, by which true civilization is to be substituted for one that is essentially false and unbalanced on the material side, � is a living reality. Great suffering and astonishment evidently await the world as the soic means of this regeneration.
Its birth-pangs are to be severe, perhaps beyond the realms of imagination.
But the crashing of the idols was ever attended with great noise and dust, � while stupefaction marked their worshippers. The superstition of an Uabsentee Divinity" describes in the briefest terms the spiritual disease of the world. Because men have fancied Him to be unmindful of His creation, even regressing to a point where they had grave doubts of His existence, or to open denial of it, we have dwelt in an unbelieving world.
Certain scientists attribute the cause of the submergence and cataclysms that accompanied the destruction of the mythical Atlantis to a sudden, cosmic slipping or readjustment of the earth's axis. With this came about an abrupt change in the physical structure of the earth. Today, the spiritual axis of humanity is being violently rocked. And the profound changes in our civilization that impend can be summarized in a few brief sentences: The reassertion and establishment of the Divine Sovereignty over the children of men; the fixing of the eyes upon Him Who, alone, is worthy of adoration; the assimilation of that Reality of universal knowledge He has revealed.
This is the divine, forcing process that is powerfully accelerating the evolutionary process of spit-itual maturity, compelled by the existing human inertia.
Is not this consummate result, the emergence of the King and the Kingdom into the consciousness of humanity, clearly set forth in the Holy Books of all nations? We quote from the Jewish and Christian Scriptures: ccAnd the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace."
6 (cAnd I saw heaven opened, and beheld a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written that no man knew, but he himself.
And he was clothed with a vesture dipped in blood; and his name is called the Word of God. And out of his mouth goeth a sharp sword, that with it he should smite the nations, and he shall rule them with a rod of iron. And he bath on his vesture and on his thigh a name written, � King of Kings and
Lord of Lords." ~THE vitality of men's belief in God is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corrosion of ungodliness is eating into the vitals of human society; what else but the Elixir of 1-us potent Revelation can cleanse and revive it?" 1 These arresting words of Bahá'u'lláh, written over fifty years ago, are today more true than ever. No thoughtful person will deny the lack of vitality in religion today. In a recent issue of the Christian Century,2 Secretary Henry 'Wallace makes this statement: "The science, economics, and wealth of the past 150 years have destroyed among our educated, well-to-do, socalled leading families vital faith in a transcendent God, who is interested in the affairs of men."
He even includes the clergy in this declining faith, for he further says, apparently a minority of both ministers and church members have any vital belief in a future life or a transcendent God."
But the very lack of vitality in religion, the very indifference of the majority of people toward religion, makes it seem impossible to these same people, even the more thoughtful among them, that religion can be the remedy the world needs today. Even in all the chaos and confusion of the times it seems fair to say that comparatively few look to religion for any aid in solving our urgent social, economic, political, and international problems.
Remedy after remedy is proposed and if tried, fails. National leaders appear, class and race leaders arise, labor and capital both have their leadership, � with the result of more antagonism and more warfare and bloodshed.
But there iscrstill a hope," to quote E. c. Honmighausen, "that salvation can come through man's ideas and efforts.
There is lacking the sort of desperation and spirit of helplessness which seeks for a definite revelation, unique and sovereign in its own right, which is the only hope of the world."
721 A few there are, however, who understand that religion, renewed, vital, dynamic, is the real need and oniy hope of the world today; and that in the past, at times of great stress and peril, God has spoken to mankind and shown the path through His chosen Messenger. There are those, too, humble believers in the Bible and other Holy Books, who look for the coining of the Promised One and for the fulfillment of the many promises found in Holy Scriptures; for the day of peace in the world, when ccnatiofls shall not learn war any more," when swords shall be beaten into plowshares, when Ctthe knowledge of the Glory of God shall cover the earth," when the Kingdom shall be established upon earth, when justice and abundance shall prevail, when Christ shall return, or when according to Muhammadan scriptures the Malidi shall come, or the seventh Buddha in fulfillment of Buddhist expectation.
But it is to a world largely divorced from God, through ignorance, superstition, creedal formalism or materialism, and a world wholly in confusion, that Bahá'u'lláh speaks today His ttgreat and clear Message." He declares openly that He speaks as a Messenger of God, not of His own will, that He is the One promised by all the Divine Prophets of the past, that Their work cannot be carried on to completion except through following His instructions. He speaks of this new age which we are entering as the Day of God, the time for which Christ told men to look when He taught us to pray "Thy Kingdom come upon earth." "The time foreordained unto peoples and kindreds of the earth is now come," He says.
And while men for the most part are so engrossed in their own selfish desires that they are deaf to His call and blind to His beauty, yet all over the world are those who are responding to this call, who 1 Gleanings from the '*'ritings of Bahá'u'lláh, p. 200.
2January 29, 1936.are assured that ccThe King hath come" and that Bahá'u'lláh is the Bearer of the Message for which the world is yearning today. They testify that He has pointed out the perfect remedy for ailing society and that He fills men's hearts with such love that they are eager to apply this remedy. When they study His message they find that no vision of poet or seer of the past is so lofty, no conception of the fulfillment of religion so sublime, as the pattern Bahá'u'lláh has laid down for the worldwide civilization of tomorrow; that no plan tried or dreamed of by man has been so all-inclusive, so stupendous, so just, and yet so workable, so reasonable, and so impelling.
As we have seen in the previous articles in this series, Bahá'u'lláh establishes the oneness of mankind, the oneness of all the Divine Prophets and the oneness of Their message. This message which God's Prophets all bring has two aspects.
CcGod~s purpose in sending His Prophets unto men is twofold. The first is to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding. The second is to insure the peace and tranquillity of mankind, and provide all the means by which they can be established."
First, He wins and illumines the hearts of men and second, sets standards and laws for community life, for peaceful and tranquil relations with our neighbors. Recall that Christ, too, said that all the law and the prophets hung on two things. The first, briefly, was the command to love God with all the heart, mind, and soui and the second was to love one s neighbor as oneself. The first concerns the individual, the second society.
So Bahá'u'lláh makes Hisgreat appeal to the hearts of men. God yearns for men hearts, those only does He demand. Cc~3j son of dust! All that is in heaven and earth I have ordained for thee, except the human heart, which I have made the habitation of My beauty and glory."
~ son of man! I loved thy creation, hence I created thee. Wherefore do thou love Me, that I may name thy name and fill thy soul with the spirit of life." 6 This appeal for a rebirth of vital, energizing love of God in the heart of man Bahá'u'lláh made lynamic by His own Life. Those who read the story of His life know that it was one of complete sacrifice. Thus we can know both by His precept and by His example what love for God means and what love for man is. Those who came under His influence forgot their differences, small and great, even racial and religious differences, and gathered around Bahá'u'lláh in a new brotherhood. Inspired with this new iove they, too, were ready to sacrifice all, even life.
But while the fundamental appeal of Bahá'u'lláh, like that of Christ and Buddha and all the Divine Prophets, was to the hearts of men, His message was very definitely a social one and a universal one.
Always has religion had its social aspect, its regard for fellowmen; always in its freshness, has it been a great unifier; but now for the first time has it been possible for the Prophet of God to show how the law of love can be expanded to include the whole of mankind. Bahá'u'lláh has laid down His great principle of the Oneness of Mankind and has shown us how to use it to bring justice to all men and include all mankind in one worldwide society. Modern communication has united the world physically; modern commerce and industry have made all countries interdependent. Even war, one of the last signs of a dying age, cannot be waged without showing the interdependence of nations. All these are outward signs of world unity. Spiritual unity is still lacking and this can only be obtained through the reestablishment of belief in God and obedience to His commands.
This is the potent remedy which Bahá'u'lláh administers to the world today. "The wellbeing of mankind, its peace and security, are unattainable unless and until its unity is firmly established. This unity can never be achieved so long as the counsels which the pen of the Most High hath revealed are suffered to pass unheeded." ~ The first outward sign of this world unity will be a world organized for peace. Peace is the acknowledged need of the world at present.
No lasting peace can be established without world organization, a unified world with a central government and court of jus � ~ Gleanings from the Writings of Bahá'u'lláh, p. 79.
~ Hidden Words of Bahá'u'lláh, Iranian, 27.
6 Hidden Words of Bahá'u'lláh, Arabic, 4.~' Gleanings from the Writings of Bahá'u'lláh, p. 286.
Page 723THE FULFILLMENT OF RELIGION 723
dcc accepted by all nations, great and small. Bahá'u'lláh foresaw this need and planned for it in His
Universal House of Justice.This will have real power to settle disputes referred to it by all the nations, none withholding itself.
At the same time all nations will agree to disarm, except that sufficient police force will be retained to insure order in the nations and in the world.
But necessarily before such an organization can be accomplished we must abandon excessive national pride, any claims of inherent racial superiority, or class supremacy. In other words we must come into such a consciousness of the oneness of mankind that we desire nothing for our own nation which we do not desire for all nations. If the yellow or black or white race has the good things of this world it must not be at the expense of some other race. If the capitalistic class accumulates money it must not be by the exploitation of the laboring class. All are children of God and God's bounties are meant for all and are sufficient for all.
Put into actual practice the principle of the oneness of mankind means, besides world government, employment for all, ccno idle rich and no idle poor," justice to both capital and labor, education for all. As an important aid to understanding between different nationalities and a means of simplifying education and travel, an international auxiliary language is advocated by Bahá'u'lláh. Tie also declares the equality of the sexes, that they must have equal opportunities, rights and privileges.
There is no conflict, says Bahá'u'lláh, between science and religion, both are expressions of truth and truth is ultimately one. Modern progress, learning, scientific investigation and invention are praised by Bahá'u'lláh; for the mind, the intelligence of man, is God's greatest gift to man and should be developed to its utmost.
Thus man advances toward the fulfillment of his destiny, for (Call men have been created to carry forward an ever-ad-vancing civilization." 8 The intellect, however, should always be used with the object of producing that which benefits mankind. That man should use his intellect or inventive power for making destructive or even useless things is contrary to man's true nobility.
Education is most important in Bahi'u'1-lih's scheme of things, but children should be instructed in that which is conducive to the progress of man and not in those subjects which "begin and end in mere words." Education will be used as a great means of unification. History and literature will not be distorted to make one race or nation appear inferior or superior to another.
The needs of every degree of intelligence, skill, and interest will be met so that each individual can develop to the utmost of his capacity.
Bahá'u'lláh has provided certain economic and tax regulations which will provide justice to all, a means of livelihood for all, and will make it impossible for some to amass great fortunes while others are deprived of the necessities of life. Capital, however, is not forbidden. The economic system, the legal system, the monetary system will become worldwide.
There is no attempt in Bahá'í � u'ilAh's plan to reduce all classes and nations to a monotonous level and sameness. Diversity of taste, occupation, customs is desirable and necessary for a well-ordered world, for beauty, happiness, and contentment.
There will be one universal religion and this with moral and spiritual precepts will be taught in schools.
No dissension over varying creeds will prevent this.
Religion, indeed, will be the great unifier and so blended with life that it will be the basis for government and industry.
Those high in spiritual attainments and in wisdom will be chosen for public positions. There will be no professional clergy, worship will be without ostentation and elaborate ceremony.
The house of worship will be the center of every community and around it will be grouped schools and institutions for the care of orphans, the aged and all unfortunates.
CCTI:ie Bahá'í community is to be a hive of activity and cooperation. Social intercourse and festal gatherings are encouraged.
There are no recluses.Marriage is corn-mended and shown as consistent with, indeed conducive to, the highest spiritual attainment � all the three great examples, Bahá'u'lláh, the BTh, 'Abdu'l-Bahá, were married. There arc no idlers nor parasites. Every man must have a business or profession S Ibid., p. 215.
Page 724of some kind, and work done in the spirit of service to society is accepted by God as an act of worship to Himself."
How can it be possible, some ask, that such an age of peace and justice is near at hand? All about us we see signs of increasing injustice, of conflict and strife. Confusion surrounds us; governments quicidy rise and fall; there is depression in business with its resultant unemployment; suffering and oppression abound. Wars continue and rumors of greater wars are heard.
Cataclysms of nature � floods, earthquakes, storms, droughts � are causing untold human misery.
Destructive forces are indeed in evidence. No doubt the old order and outworn institutions must destroy themselves before the new ones can take their places. This is in accord, too, with the Holy Books which depict in powerful language the calamitous times which directly precede the age of peace. Bahá'u'lláh does not overlook the destructive period. From the beginning of His teaching He gave repeated warnings of the disasters that were sure to come if nations and rulers persisted in spending such unlimited money for armies and munitions.
It was especially in His letters to various rulers in Europe and Asia that Lie gave these warnings.
He sent letters to the ShTh of IrTh, the Sul;in of Turkey, the Czar of Russia, the Pope, the King of Prussia, Napo-icon III, Queen Victoria, and the Presidents of the American Republics. In them He urged rulers to realize their high responsibilities for the welfare and happiness of their subjects and predicted calamities if they let selfish ambitions dominate their motives. Some of these predictions have already been fulfilled, as, for example, those connected with Napoleon III, the SultAn, the Shih. Other calamitous predictions are still to come to pass, apparently at a not far distant time.
But the emphasis of Bahá'u'lláh's teaching was always upon the "Glad Tidings" of the new civilization which is already gradually growing up on the foundation which He laid. The Book of Aqdas contains specific laws and regulations which are to be the basis of the new world order.
Many of these are contained also in some of His shorter writings.
He leaves us in no doubt that this higher type of civilization will prevail. It is for this that man has been created and what God has ordained must come to pass. Man has now reached the point in his spiritual evolution when he is capable under the guidance of God of developing a worthy civilization.
Bahá'u'lláh constantly reminds man of his latent possibilities and urges him to rise to the heights for which he was created. This is the time for which the whole human race hath longed "that perchance it may fulfill that which well beseemeth its station, and is worthy of its destiny."
In the words of Shoghi Effendi, mankind has now arrived at the dawn of "the consummation of the whole process of human evolution."
We should expect that such a consummation of human evolution would be of long duration and Bahá'u'lláh so assures us. Our part is to accept His remedy for present conditions, to return to the "Faith of God and His Religion" and, in obedience to His command, establish the world state on the foundation of the unity of the human race. ttTh~s is the straight Path," He says, ccthe fixed and immovable foundation.
Whatsoever is raised on this foundation, the changes and chances of the world can never impair its strength, nor will the revolution of countless centuries undermine its structure."
10 While the glorious possibilities of this new civilization are at present beyond even our imagination, Bahá'u'lláh affirms that nothing can prevent their attainment. He says: "The heights which, through the most gracious favor of God, mortal man can attain, in this Day, are as yet unrevealed to His sight. The world of being hail never had, nor doth it yet possess the capacity for such a revelation. The day, however, is approaching when the potentialities of so great a favor will, by virtue of His behest, be manifested unto men. Though the forces of the nations be arrayed against Him, though the kings of the earth be leagued to undermine His Cause, the power of His might shall stand unshaken. He, verily, speaketh the truth, and sum-moneth all mankind to the way of Him who is the Incomparable, the All-Knowing." it The Promise of All Ages, by Christophil, p. 196.
10 Gleanings from the Writings of Bahá'u'lláh, p. 215.
~ Ibid., p. 214.A COMMUNITY is a group of individuals bound together by common interests, privileges and subject to the same laws. It is a series of voluntary relationships of peoples and races having different customs, tastes, temperaments, varied thoughts and opinions, who, having been forced to face the same problems of human experience, have come to a "like-mindedness" in working out these difficulties.
The fundamental urge or impulse to bring about this unity of divergent personalities is spiritual in character and results in a common faith. From this grouping of interests the ideals of government, of philosophy, of economic and social systems and primarily morals and religion are developed.
In past ages, owing to their isolation and lack of communication facilities, different environments and diversity of language, these groups have developed siowiy and independ � ently their systems of social order and spiritual outlook.
Gradually the community has expanded, uniting with other groups to form a nation. When a nation has become sufficiently powerful it then seeks to widen its sphere of influence through aggression, cob. onization and eventually warfare upon weaker groups and communities. Then the world's equilibrium becomes upset, the cui-ture of the people wanes and the social order is destroyed.
The body politic may be uk � ened to the human body as an organism which needs harmonious cooperation of all its members for perfect health. 'Abdu'l-Bahá points out, CCAS long as the members and parts of the human organism are at peace, coordinate, and cooperate together peacefully and harmoniously, we have as a result the expression of life in its fullest form; where they differ we have the reverse, which in the human organism is warfare; and when dissension continues and discord waxes grave in the human organism, the result is dissension and dissolution and untimely death."
725 Amity, peace and unity are theretore essentially the saving factors of society; amity among races, peace between nations and unity of conscience in the individual members of the body politic.
In our present era conditions have altered greatly. The ever-increasing facilities of modern transportation, the wireless and radio, the interchange of literature, art and music, the complex international structure of finance, worldwide trade and commerce have broken down the former barriers of isolation. This change has been enhanced by the rapid development of our industrial civilization.
The chrysalis has broken.ttFrom a position of practical independence and self-sufficiency, all nations have been forced into a relation of the closest mutual interdependence where each needs the other, must have the help of the other, or else must perish. There is not a man or woman in America, or any other civilized land, whose daily life, both in the necessities we must have and in the luxuries we all crave, is not in constant touch with the life of people across the seas whose customs are strange to us, whose languages arc unknown, of whom we may never have heard, but without whose daily toil our existence would be impossible. No one of us lives through a day without in some way getting help from all lands and all peoples." These interchanges demand a new outlook by our business Leaders. This leadership requires an "international mind" to focus on the strides that science, invention and trade have made in promoting the intercourse which affects the lives of people in every clime. "We cannot think clearly and sanely about these reactions, except as we learn to value civilizations, habits of thought and action, and spiritual outlooks on life which diverge widely from our own." 1 The 1 Business and the New Era, by 'W. E. Hotchkiss.
Page 726mechanical technique for the future progress of society is fully developed but the present state of man's social intelligence for the creating of a new world order has not shown the same advancement.
Our present impotence in world affairs has been vividly portrayed by Shoghi Effendi in his word picture of the social, economic, political and religious spheres of human activity. In "The Goal of a New World Order," he writes: "The disquieting influence of over thirty million souls living under minority conditions throughout the continent of Europe; the vast and ever-swelling army of the unemployed with its crushing burden and demoralizing influence on governments and peoples; the wicked, unbridled race of armaments swallowing an ever-in-creasing share of the substance of already impoverished nations; the utter demoralization from which the international financial markets are now increasingly suffering; the onslaught of secularism invading what has hitherto been regarded as the impregnable strongholds of Christian and Muslim orthodoxy � these stahd out as the gravest symptoms that bode ill for the future stability of the structure of modern civilization."
"Hu-manity," he continues, "whether viewed in the light of man's individual conduct or in the existing relationships between organized communities and nations, has, alas, strayed too far and suffered too great a decline to be redeemed through the unaided efforts of the best among its recognized rulers and statesmen � however disinterested their motives, however concerted their action, however unsparing in their zeal and devotion to its cause.
No scheme which the calculations of the highest statesmanship may yet devise; no doctrine which the most distinguished exponents of economic theory may hope to advance; no principle which the most ardent of moralists may strive to inculcate, can provide, in the last resort, adequate foundations upon which the future of a distracted world can be built."
The picture of our present plight is further magnified by the growing spirit of fear and suspicion, race hatreds and vindictiveness � remnants of the last war � the faithlessness to sacred obligations and the violation of covenants between nations. To this may be added the new trends in government such as communism, fascism and naziism � that are vying with democracy for the socio � political control of peoples. These modern doctrines of government have arisen from a condition of desperation in the social order and seek to impose the will of a dictator upon the binding voluntary relationships between individuals of the social group. By the very nature of their origin and the current working of their doctrines they are antisocial and do not create a structure that builds, molds and perpetuates a human community that satisfies both the practical and spiritual needs of man.
Therefore the primary task before us at this period of our evolution is to create and establish a social system that will embody in its scope, institutions that will encompass, not only the physical, economic and social needs of man, but also provide for a rekindling of his religious faith. It is becoming increasingly evident, concludes Shoghi Effendi, ccth t nothing short of the fire of a severe ordeal, unparalleled in its intensity, can fuse and weld the discordant entities that constitute the elements of presentday civilization, into the integral components of the world commonwealth of the future.~~ In the formation of the future commonwealth, a form of Super-State must be evolved. The process will consist in the establishing of certain institutions that can and must maintain internal order within each local state and also have the power to enforce its authority in matters of dispute or conflict between member nations.
The first of these institutions is a World Parliament, composed of members elected by the people in their respective countries.
Another institution will be a Supreme Tribunal whose judgment will be final.
It will enact a single code of international law to control the relationships of the member nations.
This body, which is titled the Universal House of Justice by Bahá'u'lláh, will define the rights to impose taxes, levy tariffs, limit armaments, settle disputes between capital and labor, and stabilize the financial structure of the world.
It will have an International Executive powerful enough to arbitrate and to carry out its decisions, even though some member states may not voiun �
Page 727The Third Annual Convention of the Bahá'ís of tr~n, year 93 of the Bahá'í era.
Page 728tarily submit their problems and disputes for consideration.
The sanction and authority of these institutions will rest upon the foundation of a world community, a combination of the federated units, � a community, freed from the narrow national outlook, that will develop a final and lasting consciousness of world citizenship.
The life of humanity will be on a broader basis to meet the changing conditions of evolving society. A fresh impetus to the cultural pursuits of life, renewed inspiration in the realm of art and science, security in the economic relationships, a return of confidence and peace of mind and soui will be the ultimate result.
The Bahá'í plan does not seek to destroy existing institutions, but to remold the social order.
(cIt can conflict with no legitimate allegiances, nor can it undermine essential loyalties," Shoghi Effendi declares, for "its purpose is neither to stifle the flame of a sane and intelligent patriotism in men's hearts, nor to abolish the system of national autonomy so essential if the evils of excessive centralization are to be avoided. It does not ignore, nor does it attempt to suppress, the diversity of ethnical origins, of climate, of history, of language, and tradition, of thought and habit, that differentiate the peoples and nations of the world. It calls for a wider loyalty, for a larger aspiration than any that has animated the human race. It insists upon the subordination of national impulses and interests to the imperative claims of a unified world. It repudiates excessive centralization on one hand, and disclaims all attempts at uniformity on the other. It calls for no less than the reconstruction and the demilitarization of the whole civilized world."
So far we have considered the need for the creation of a new social organism from the practical point of view. Many statesmen and scholars have outlined their plans for international stability along some of these lines. However if all the leaders of thought should unite upon one ideal program with the necessary agencies to make it effective, without including the spiritual factor as the motivating influence in the life of humanity, this highly desirable goal would not be attained, for "in the final analysis," according to Horace Holley,2 !(the existing world struggle is between faith and unfaith, between man as rational animal and man as spiritual intelligence.
The historic movement as a whole includes the Prophet, and every philosophy dealing with less than the whole movement of history cannot deal adequately with man." Man owes his capacity for change, adaptation, invention and creation to the spiritual impulse.
A confident heart overcomes all obstacles. !CAs your faith is," says 'Abdu'l-Bahá, "so shall your powers and blessings be."
The late Italian patriot, Joseph Mazzini, clearly saw the need for a common faith when he wrote that ccthe first real, earnest religious faith that shall arise upon the ruins of the old wornout creeds, will transform the whole of our actual social organization, because every strong and earnest faith tends to apply itself to every branch of human activity; because in every epoch of its existence the earth has ever tended to conform itself to the heaven in which it then believed; and because the whole history of humanity is but the repetition � in form and degree varying according to the diversity of the times � of the words of the Dominical Christian prayer: Thy Kingdom come on Earth as it is in Heaven." Today the heaven of humanity is a universal canopy covering all peoples, all sovereign nations and all religions. The final evolution of the spirit of faith under its sheltering dominion leads man to a recognition of the Unity of all the Divine Prophets and the acceptance of the basic principle upon which a world community must rest � namely the Oneness of Mankind.
This principle of the Oneness of Humanity is the cornerstone teaching of Bahá'u'lláh for the reformation of society.
It is divine in origin, ideal in its majestic sweep and practical in attainment. It can accomplish the federation of mankind because it is initiated by the Word of God. Religion is established through the potency of the Logos ('Word) and it is therefore the one power capable of directing the feelings and sentiments of mankind toward unity, peace and reconciliation.
Stanwood Cobb in his re&nt book, "Security for a Failing 'World," makes the convincing argument that the world2
2 The Clue to World Strife.wide catastrophes are not due so much to the fault of man's intellect, but rather to the fault of his emotions. The oniy force that can rule the emotions is a master emotion, and ccthe greatest of all master emotions is religion. This is the force which normally governs and directs the emotions of human beings, harnessing them into spiritual and cultural unities." Hence religion in the new day must become increasingly ethical and social, rather than remain theological and individualistic.
It must furnish a new ethical vision that will create a morality for group action that can destroy the idol of self-interest; abolish sectarianism and dogmatic theological disputes, for as Professor Hayden of the University of Chicago states, "truly religious n-ten and women are no longer interested in the theoretical differences of theology; they seek rather to make all knowledge and p~wer serve in the building of a social order, including races, hations and religions, and offering justice and opportunity to every human being."
The rapid growth of the Bahá'í Faith is due to the irrefutable fact that it has the power to rule man's emotions, change his outlook, overcome his antagonisms, inculcate the spirit of self-sacrifice for the common weal, remove the tensions caused by the diversity of temperaments and create a real desire for union and fellowship in a social and spiritual brotherhood. In short it unites individuals of various walks of life, different religious beliefs, opposing political theories into voluntary association.
These groups of like-minded friends, called Bahá'í communities, are to be found throughout the world. Though their start has been small and inconspicuous, they have the advantage of mutual protection and unity of aim by identifying all their group activity with the life and teachings of their prophet. In referring to the Bahá'í Faith in her book, "The Life of the Spirit and the Life of Today," Evelyn Underhull says tbat our hope for the future depends upon the formation of such groups which she aptly terms "hives of the spirit." She writes: "Sucb a group would never permit the intrusion of the controversial element, but would be based on mutual trust; and the fact that all the members shared substantially the same view of human life, strove though in differing ways for the same ideals, were filled by the same enthusiasms, would allow the problems and experiences of the Spirit to be accepted as real, and discussed with frankness and simplicity.
Thus oases of prayer and clear thinking might be created in our social wilderness, gradually developing such power and group-consciousness as we see in really living religious bodies."
A study of the operation and administration of a Bahá'í community discloses a striking contrast with the outworn institutions of today. It is not wholly democratic in character for the Will of the people is tempered by the Sovereign Authority of the divine Prophet. The entire local community elects its own administrative body of nine members, called a Spiritual Assembly. This body acts as a trusteeship, a consultative group for the solution of problems and difficulties, both secular and spiritual.
It cannot be confused with any system of autocracy or of dictatorship for its elected representatives have the right of legislating on matters not revealed in the Writings of Bahá'u'lláh, the Founder of their Faith, nor can it be classed as an aristocratic order or an ecclesiastical theocracy. It has no professional clergy, each member serves to the best of his ability. The elected representatives are chosen for their combined qualities of unquestioned loyalty, of selfless devotion, of a well-trained mind, of recognized ability and mature experience.
These Assemblies combine an executive, Iudicial and legislative function limited only by the scope of their respective jurisdictions, and their guiding principles are prayerful consultation and practical cooperation.
The communities of each nation annually elect delegates, who in turn meet in convention and elect a national Spiritual Assembly, likewise composed of nine members, and this body administers the collective affairs of all the local communities.
The next step is the formation of an international Assembly, the Universal House of Justice. This institution is created by the electoral body of national Assemblies through universal suffrage and thus becomes an international tribunal which represents the fusion of numerous groups into a worldwide community. The prime requisites of these counselors, according to 'Abd
Page 730u'1-Bah~ arc "purity of motive, radiance of spirit, detachment from all else save God, attraction to His divine fragrance, humility and lowliness amongst His loved ones, patience and longsuffering in difficulties and servitude to His exalted Threshold."
Their prestige and power are enhanced by their self-sacrifice and devotion to the common good, not by any display of arbitrary authority.
They stand for an ideal of morality that is worldwide in scope � an inclusive fel � lowship, and they maintain their contact with the source of spiritual inspiration and guidance by having as their permanent head, the present and future Guardians of the Faith.
"The Bahá'í World," VolumeV, gives a graphic survey of the manifold activities of approximately eight hundred Bahá'í communities established throughout the five continents and in many islands of the seas. It is a vivid portrayal of the progress of a working, well-ordered society that cannot be ignored by a disillusioned, shaken humanity. The varied evidences of an unfolding community, recorded therein, comprise, according to Shoghi Effendi, "The vitality which the organic institutions of this great, this ever-expanding Order so strongly exhibit; the obstacles which the high courage, the undaunted resolution of its administrators have already surmounted; the fire of an unquenchable enthusiasm that glows with undiminished fervor in the hearts of its itinerant teachers; the heights of self-sacrifice which its champion-builders are now attaining; the breadth of vision, the confident hope, the creative joy, the inward peace, the uncompromising integrity, the exemplary discipline, the unyielding unity and solidarity which its stalwart defenders manifest; the degree to which its moving Spirit has shown itself capable of assimilating the diversified ekments within its pale, of cleansing them of all forms of prejudice and of fusing them with its own structure."
The Bahá'í group is a community freed from the complexities of federal management, neutral in political controversies, but obedient therewithal, to the recognized authority of a just government; it has lost the sense of ct1oca1ity~~ in the broader feeling of world citizenship. In America, in Europe or in the Orient the association of its members, � whether of the red, black, brown or white race; whether of Jewish, Muhammadan, Christian or other religious faith, caste or creed; whether artist, merchant, scientist, statesman or artisan, � is based upon acceptance of the spiritual equality of all mankind and the oneness of God.
The natural inequality and difference in capacity and intelligence of men is recognized, but the right of equal opportunity is vouchsafed to all.
There is a difference in the social and economic status of men and the degrees of society are preserved, but in their spiritual relationship there is a parity of station.
The chosen members of an Assembly must acquaint themselves with the conditions and problems of their community, weigh dispassionately the merits of any case brought to them and in a prayerful attitude render an unfettered and just decision. They act under divine inspiration and are therefore primarily responsible to God for their actions and not governed by their feeling of loyalty to those who elect them. The provision for annual elections guarantees a method whereby the quality of membership can be continually elevated and improved, but the personal qualifications of the individual members do not establish the perfection or imperfection of the body, nor do they make the elected representatives inherently superior to their fellow citizens.
It is the institution that is perfect because of its divine endowment.
The present national upheavals, the pa-utica1 turmoils, the ever-increasing disparity in the social-economic life of man and the embittered racial clashes and religious conflicts indicate the urgent necessity for the immediate establishment of a sovereign world state for the preservation of our civilization.
The social program given by Bahá'u'lláh offers, in its entirety, a workable solution for the reconstruction of the economic, political and religious life of humanity, and provides for the institutions of a World Commonwealth.
Scientific invention and modern industrialism have laid the material foundations for international cooperation. Bahá'u'lláh has evolved the plans for the moral and spiritual superstructure. lit is now man's privilege to erect upon the founda
Page 731dons, an edifice that Gentile, neither rich will shelter all mankind, � anor poor, neither white nor temple for a world community. Thecolored. Its watchword underlying aim of the is the unification of Bahá'í plan, ac~ cording the human race; its standard the to Shoghi Effendi, is tMost Great Peace'; its "the establishment of consummation the advent the New World Order as of that golden millennium adumbrated by Bahá'u'lláh. � the Day when the kingdoms The method it employs, of this world shall have the standard it inculcates,become the Kingdom of incline it to neither God Himself."
East nor West, neither Jew norIn this wondrous Revelation in this glorious century, the foundation of the faith of God, and the distinguishing feature of His law is the consciousness of the Oneness of humanity."
It is no wonder that when the words of Bahá'u'lláh and 'Abdu'l-Bahá were embraced by my precious sister, Mrs. Pauline Hannen, when presented by the great philosopher and sage, Mirza Abu'1-Fadl, in Washington, D. C., in 1902, that her heart's desire was to convey the glad-tidings to her family and friends.
This longing soon became the earnest prayer of us all, and when the call came to go to Germany, it was a marvelous realization of an answer to our prayers.
There are some experiences in life that one never forgets. Running upstairs one day to speak to our saintly Mother, I stopped at the threshold of her door with awe � Mother was praying. This heavenly sight was indelibly impressed upon my heart, and there was no need for questioning. Quietly withdrawing, I, from that time on, never became deficient in the one great hope that Germany might become illumined with the Light of Truth, and be permitted to take her place in establishing it in the world.
The opportunity came while I was teaching in Buffalo, N. Y., in 1907. My dear sister Fanny made it possible for me to take this wonderful trip. The following are some of the words of 'Abdu'l-Bahá concerning the undertaking.
Thou hast written about Dr. Fisher, that praise be to God, thou hast found a helper for him and ere long she will start for Germany. Truly I say, the beloved maidservant of God, Miss Alma Knobloch, is very much acceptable for this service � thou hast done well to choose her. She is accepted by all means, but regarding her stay in Germany, she must stay as long as possible. Forward to this land a copy of every tablet translated into the German language.
I hope that the endeavors and exertions of these two sisters, may display all-encircling effects.
Signed: 'Abdu'1-Bahi-'AblAs.Abmad, to the beloved maidservants of God, Mrs. Amalie Knobloch,
Miss Alma and Miss Fanny0 ye beloved Maidservants of God, the bounty of the True One bath elected you from among the maidservants in order that ye may engage yourselves in the service of the kingdom, spread the Verses of the Lord of the Realm of Might, become the cause of guidance of the souTh.
Truly, I say, Miss Alma Knobloch will show forth and demonstrate on this trip that she is a beloved maidservant in the Threshold of Oneness, is wise and intelligent and spiritual in the Kingdom of the
True One.A great service is this, for it is conducive to the descent of the eternal outpouring and the cause of everlasting life.
All the affairs of the world, though of the utmost importance, bring forth results and benefits for a few days, then later on they disappear and vanish entirely, except service in the Divine Kingdom, attraction to the fragrances of Holiness, quickening of the souLs, vivification of the hearts, imparting joy to the spirit, adjusting characters and the edification of the people. I hope that ye may become assisted and confirmed to this.
Upon ye be Bah&u'1-AbhA.On July 17, 1907, my precious mother and sisters, with a number of believers, saw me on board the steamer H. H. Meyer, Ger-732
Page 733many-bound. The stateroom was filled with flowers and love gifts. When the last f are-wells were being given, my mother quietly told me that the matter had been discussed by the family and they had decided not to cry at Cf this" departure as they had on previous occasions, because 'Abdu'l-Bahá bad said that He would be my Guide and Helper.
As the steamer glided out of Baltimore port, the band playing farewell music, I often changed my place at the rail until the last point had been reached. Always the eager eyes of the shore party caught and held my attention. This was indeed a different parting.
The future � what of it?The trip over was unusually pleasant. My place was at the head of one of the long tables, and most enjoyable discussions accompanied meals.
On the third day out, a friend of long standing asked me to tell a group about the Bahá'í Movement.
They drew their deckchairs near me and listened intently on a number of days. Finally I was asked to speak in the Ladies' Salon, which I gladly consented to do. Several became deeply interested and asked permission to call at some time during their
European tour. LaterMiss Olga Krunke, before leaving die steamer, asked that I mention her name to the Master when next I wrote.
Arriving at Bremen, MissBredemeier cordially greeted me and expressed a wish to hear the glad-tidings of which I had written to her. At dinner that evening at her home, my joy was great to hear her state that the teachings were just what she had been looking for. I was asked to remain in Bremen and teach. The following day these dear friends again extended their hearty invitation to visit them. The time in this delightful home was only too short and I promised to return when opportunity permitted. Joy went with me on my way to Leipzig, over the warm reception that the teachings had received in Bremen. Especially dear to me is the recollection of Mrs. Bredemejer and the radiance and sweetness of her face in wishing me
Godspeed.My uncle, Wilhelm Knobloch, a retired Professor of very high standing, carefully read the manuscript of the Idnian tablets which had been translated by my sister Fanny, by the wish of 'Abdu'l-Bahá.
(These were later printed by her.) My uncle listened to the explanations that I gave concerning the t&achings of Bahá'u'lláh and 'Abdu'l-Bahá, and about the fulfillment of prophecy in the Latter Day. He was profoundly touched, and a few days later, made known his desire to serve the Cause.
My heart leaped with joy, although outwardly I remained calm. I knew that his mother had been a very saintly woman and also a Templar. This sect was founded on the Bible verse, Malachi 3:1, CCAnd the Lord whom ye shall seek shall suddenly come into His Temple." This faith spread throughout Germany and the founders thereof settled in Haifa, at the foot of Mt. Garmel, expecting the Coming of the Lord, in 1863. Both my uncle and my aunt were most kind and helpful in introducing me to their circle of friends.
These I found to be sincere and progressive in their attitude toward the Principles of Bahá'u'lláh and they all developed a greater consciousness of the
Oneness of Mankind.Several very pleasant weeks were spent at Leipzig.
My new friends assured me of their good wishes and saw me off to Stuttgart, my real destination. There I was expected to assist Dr. E. Fisher in teaching the Cause.
In Stuttgart, on August9, 1907, a very beautiful young lady greeted me with the Greatest Name, and from that moment we became friends. Miss Doering and I were inseparable throughout my fourteen years stay in Germany.
Dr. Fisher and Mr. M. Greenschweig appeared and greetings were exchanged.
Stuttgart is a beautiful city surrounded by hills which are dotted with fine houses. Here in Southern Germany is situated the
Capital of Wiirtternberg.The people are thinkers, and have an extremely religious turn of mind. Many poets have sprung from this section of the country.
At night it is especially beautiful with all the lights flickering over the lovely mountainsides.
With the prayers of 'Abdu'l-Bahá, I felt that I could soon learn to love the people as greatly as I had those of Leipzig and Dresden, however unlike and different the southern section of the country might be.
Page 734Dr. Fisher had done some very fine preparatory work and had interested a number of very fine souls in the Bahá'í Teachings. Miss Doering arranged for a group of young girls at her home, where also lived Frau Palm. This group was happy to receive the message from 'Akka and Frau Palm became attracted and a believer.
From all sides, doors opened and invitations were received to go and teach those who were interested in the Faith. It was a pleasure to visit the old Castle each week.
Frau v. Betzolt and her daughter became greatly interested and many glorious talks were given there. From this grand old Castle thoughts of goodwill were sent out to all humanity.
ft is pleasant to recall the hours spent at thewas situated on a high point at Degeloch in a lovely garden. Here the ladies lounged on the well-kept grass or on comfortable chairs.
This was an ideal place to talk of Spiritual Truths. To me it seemed surprising how many became interested.
Many looked forward to these talks and later made visits in our home.
A number of these young ladies became beautiful believers. Among these were Misses Julia and RUse Sceabler, Miss Deigle, Mrs. R. Schwartz and others.
Through these ladies invitations were received to visit homes in Stuttgart and the surrounding territory.
It would be difficult to say how many of these bright and wide-awake young ladies became active and happy in spreading the glad-tidings.
By this time, invitations to the five o'clock teas and dinners were forthcoming, and friends and acquaintances invited their friends to hear the Spiritual News. Some of these had relatives who went to
Haifa. Opportunitieswere made by Dr. Fisher's friends to spread the teachings and lasting gratitude will be felt for the kindness shown by these early believers.
The first ladies to call upon me were Mrs. Eckstein and her sister Mrs. Pfanchau, and later many others came, and they all helped to make my stay happy and successful.
The last week in August, 1907, Miss Doer-ing and I spent at the Ereudenstadt in the Black Forest. Here, too, we had a chance to speak of the Bahá'í Cause. We visited some of the Sanatoria and returned with the pleasant ant knowledge of having cheered the hearts of those whom we had met.
The weekly group held at the home of Frau Palm grew in strength and numbers. By September, 1907, Miss Doering and I had occasion to visit Heilbronn and meet some people who were friendly toward the Cause. There the parents of Miss Schaffer gave us a hearty welcome. From there a delightful trip was taken into the beautiful Schwabisch Alps. We visited Miss Scheuerle and family at Pfadelbach. They were deeply touched by the story of the Messenger of God at 'Akka. Miss Scheuerle is an outstanding young woman of high esteem in her noble work. We returned from the trip with grateful hearts for all the kindness shown us and for the divine assistance received.
Dr. Fisher took us to see some of his friends in Cannstatt near Stuttgart, and we were glad that he could give the teachings to a number of souls.
We were able to make new contacts there. Dr. Fisher had done some excellent work as a pioneer in Stuttgart and we were pleased with the progress that had been made.
In October, Frau Med.Rad v. Burkardt returned to Stuttgart and invited Dr. Fisher and me to dinner at her palatial home.
This unusually highly developed lady of great culture was deeply interested in promoting the Cause of God. She translated the "Hidden Words" into German. Her door which was opened afforded far-reaching results. 'Abdu'l-Bahá, when speaking of the noble serv-ces rendered by Frau Med. Rad. v. Burkardt said at Paris, "Her noble and sincere services will be remembered throughout all eternity and they will sing and chant her praises. She will never be forgotten."
A week later she arranged for a Bahá'í meeting at the Frauen Club. Cards announcing this talk were placed in all the rooms of the Club � "The Sun of Truth is the Word of God."
This was a very successful meeting, our first public meeting. A large number of the guests became attracted to the Spirit and the Words given forth. The President of the Club responded cheerfully, after the talk, and concluded by saying that if they were asked to speak in another country, they, too, could speak as joyfully as the speaker of the evening.
Page 735Some of the Art Students of Stuttgart became attracted, and especially enthusiastic were Miss A. Schaffer from
Heilbronn and Miss Doetrichfrom Konstanz on the Boden See. They became earnest students of the Bahá'í Cause. From this time on the Club became our headquarters. Our Nineteen Day Feasts were held there for several years. They made a special concession in opening their doors to us and I recall having said at the time that they would surely be blessed for so doing.
Two years later, the Club moved into a grand old home, more centrally located. The furnishings were designed by a noted artist and each room was planned separately. The tea room was most attractive in rosewood and ebony with black embroidered cushions.
A committee of nine men, with Herr A. Eckstein as Chairman, formed the first working committee of the Bahá'í Cause.
A hail was secured at the Burger Museum and I was asked to take charge of the teaching. A program was drawn up and laid before me for approval as follows: Prayer, Bible Reading, Bahá'í Teaching, Bible Reading, Prayer. The program was accepted and, depending upon Guidance, the first meeting was held March 9, 1908. There were thirty-eight present and all felt happy and radiantly joy-Lul that the program had been attained. A compilation of Bible verses was soon given and then they became greatly interested in Mubammad as a Prophet of God and the fact that He was a descendant of Father
Abraham. On October 21the first Naw-Riiz Feast was held at the Club with Frijulein Doering as hostess. This was a beautiful Feast. A number of people took part in reading the Words of 'Abdu'l-Bahá and Bahá'u'lláh. It is a beautiful custom of the Germans to bring flowers to the Feasts. This made all our Feasts fragrant and lovely. When the German people make their calLs they also take flowers and I was greatly favored.
My rooms were always sweetly decorated. The gentlemen would usually offer a nosegay while the ladies would bring flowers of a larger type. The friends offered me so much kindness that I naturally loved them very much.
The Friday evening meetings at the Burger Museum increased in numbers and interest in the teachings became widespread.
Several groups were formed by which the Words of Bahá'u'lláh and 'Abdu'l-Bahá were translated. I spent four evenings a week with them at the various homes.
These translations were read by the believers at the meetings, and in this way the believers soon became active. It was always a joy to note their development, for their faces became ever more radiant. Herr Herrigel's group became active in the work. Herr Oberlelier Braun and Herr Emil Rouff translated the ctHidden Words" at the meetings held with their group.
Influential men were met at delightful dinners where many questions concerning the Faith were asked. Pleasant trips to nearby places were taken where of ttimcs friends met us and made opportunities to explain some new points.
Schloss Solitude near Stuttgart was frequently visited via a fine walk through a beautiful forest.
Here the poet Sculler played as a child.On June 7, 1908, Miss Doering and I took our second trip to Iieilbronn where Miss Schaffer arranged a meeting at her home. Her friends and parents expressed their pleasure at hearing more about the Bahá'í Cause.
Miss Schaffer accompanied us on a trip to Weinsberg, an historical place, which had been besieged by the French. Word had been sent up the Burg that the women would be allowed to pass through safely carrying their most treasured possessions on their backs.
The women consulted together and decided to carry their men out on their backs.
They passed through the French lines unmolested.From that time, 1140, this mountain and Castle have been known by the name
Weibertren (Women's Loyalty).The inhabitants were out early in the morning on all the surrounding heights. It was a very beautiful sight to see the silvery aircraft glide fairylike through the clouds. It dipped iow over the palace, dropped roses, then crossed over the city where it was caught in a huge whirlwind and destroyed! The city was as hushed and quiet as it had been Iubilant and gay in the morning.
Thiswas a sight never to be forgotten. A sign of the fulfillment of the prophecies of the New Day had been ushered in. The prophecy of air-travel had been realized.
Count Zeppelin was a pleasant person and had spent all he had f or the building and perfecting of the airship. The entire nation arose and contributed funds for the building of another ship. When this last was finished it passed close to our window on its way to Northern
Germany.The first week in September, 1908, was spent in Switzerland and a Bahá'í address was made in Luzerne. A pleasant place was found in Kersetenen on the Eurwalteseter Sea directly across from Luzerne. Here we met delightful tourists to whom we gave the Bahá'í message. Frau Weidt and her daughter from Saarbriicken became interested and also our hostess Frau Hensteckel.
We were glad to visit her at a later date and give more of the teachings.
At that time my sister Fanny went with me. The tourists were delighted and told us that the teachings were the very thing that they had been looking for. I kept in touch with these German tourists and later was invited to their homes.
That fall a unique public meeting was held in Stuttgart.
Herr Eckstein, a member of the Swedenborgian club, a German; Mr. Dreyfuss of France, and Mr. S. Sprague of England, each made a talk in his own language. The meeting was well attended by well-educated people. The principle of Bahá'u'lláh concerning the need for a universal language in order to establish world contact was well brought out. All three speakers gave eloquent talks on the Bahá'í Faith.
At the close of the addresses, an open forum was held for freedom of discussion.
Later in the fall, I went to Leipzig and while there, news came from my sister ranny to meet her in Naples, en route to 'Akka. It was joyous expectation to think of receiving Spiritual Strength to carry on the work. 'When we landed at Haifa it was interesting to see the quaint Biblical inscriptions over the doors of the neat-looking houses.
The Templars lived along the main avenue of the German colony.
It was awe-inspiring to note that the head of the avenue extended up
Mt. Carmeland pointed to the shrine of the Báb. This was a monument erected and dedicated by 'Abdu'1 � Baha, the Center of the Covenant of the Bahá'í Faith.
We are grateful to Mirza Ibn Abbas for the following explanation during our stay at 'Akka: "He whom God willed is the fruit of the tree. Hence Bahá'u'lláh is the trunk, the branches and the root, all except the fruit, which is 'Abd � u'1-BaM.
The coloring, the shape, the taste, and all the attributes of the tree are in the fruit. Hence the teachings of Bahá'u'lláh, the bounties of Bahá'u'lláh, the Manifestation of His Power, His Words, have been spread throughout the World by this great Soul. The effect of His Words have realized themselves in this Great Life."
We were most eager to receive new life and spiritual understanding and our gratitude was boundless.
One morning 'Abdu'l-Bahá turning to me said, ~ have revealed a Tablet for you and I will have it translated."
At this time I take the opportunity of sharing it with you:
Through the Maidservantof God, Miss Alma Knobloch, to the Beloved Ones of God: Upon them be Bahá'u'lláh!
He is God!When the proclamation of God was exalted and spread in the East and the West and the souls became attracted to the Words of God and heard the Call with perfect devotion, joy, happiness, and gladness, all the veils of doubt were torn and they were saved from imitating their fathers and ancestors; they beheld with their own eyes, and not through those of others; they heard with their own ears, and not with the ears of others; they comprehended with their own minds, and not through the minds of others. Such souis are the lovers of Light, and when they beheld the Morn of Reality and the Light of the Divine Sun, they became attracted, enkindled, and believed in the Kingdom of God. They became receivers of Benevolence and the Manifesters of Light, because of the Rising point of the Mysteries.
They chanted the Verses of Righteousness, and turned unto the Kingdom of Baha. Blessed are such souis who have recognized
Page 737the Promised Beauty and have entered under the shadow of the Lord of
Hosts.Such souis are today the Army of Salvation, they are the Host~ of Light, they are occupied with heavenly victories in the East and the West, and are engaged in dominating the hearts in Asia and America.
At every moment they receive assistance from the Kingdom of AbM, and every day, an army will descend to them from the Supreme Concourse; this is why you see that when a single person will reach a country or a city and begin to teach, he will at once see his words having great effect in the Holy Souls and the Light of Assurance and Belief will shine in splendor.
The call of the Kingdom is like a spirit; it produces a sudden effect in the nerves, arteries, hearts and souls and regenerates the people; baptizes them with water, Spirit, and fire; the second birth will be produced and new people will be raised; but other souls are like those whom Christ mentioned in the Gospels, saying, CrThey have hearts but do not comprehend, and I cured them."
In short, I say, that these souL were awakened and quickened by the proclamation of God, but the others are still in ignorance, doubtful, and deprived from the Sea of Life, and arc deprived of the Benevolence of the Lord of Signs, and have become shareless in the Heavenly Beauties.
Portionless and remote from Heavenly Blessings they have soiled themselves with the things of this perishable world and neglected this Everlasting World of
Eternal Life.They satisfied themselves with a drop and became shareless in the waves of the sea, they attracted their hearts to a ray of the sun and became remote and indifferent to the Sun of Reality.
It is a source of great regret that a man in this enlightened age and divine century will become deprived of the heavenly blessings.
If a tree will not become fertile and green through these life-giving breezes of the springtime, and will not bring forth blossoms, fruit, and leaves, then in what season will it bear fruit?
Be assured, it will for. ever be deprived and for all eternity, hopeless. Now you ought to give thanks to God that you have attained to a share of the effulgence of the Sun of Reality and have a portion from the heavenly grace.
Having heard the Call of God, you have attained to Life through the Breezes of the Holy Spirit, and have entered into the eternal world and received
Everlasting Mercy.You have attained to such favors that you are able to shine forever, like unto the Morning Star, through centuries and ages. Like the Life-giving Breezes of the Paradise of Abh4, you will become the Cause of Eternal Life for many people.
Upon ye be Bah~-u'1-Abh6..'Akka is eight miles from Haifa and is located on the Mediterranean Sea.
While there we experienced the realization that the Christ's teachings were not oniy taught but were turned into action and deeds. By so doing they transform and spiritualize the human beings and make them clear mirrors to reflect the attributes of God. We were overwhelmed by the simplicity and real nobility of living shining forth in the Holy Household. We felt extremely happy in the sweet, fragrant atmosphere.
It was a continual regret that we could not speak tninian. 'Abdu'l-Bahá told us that the Itr~nian, German, and English were all from one root language.
The children there seemed very far advanced and had a keener perception than children elsewhere.
It was on this visit that we met Shoghi Effendi.He is today the Guardian of the Cause. At that early day it was clear that he was receiving a careful training for the stupendous work that was to fall on His youthful shoulders after the Ascension of 'Abdu'l-Bahá.
Returning to Stuttgart, work was resumed with fresh zeal. By this time there were a number of groups in surrounding towns.
At Degeloch, Mrs. Rosa Schwartz interested a number of intellectual friends and neighbors who attended her Tuesday afternoon coffee. The Bahá'í Teachings were discussed for many years and progress was made.
Zuffenhausen and Esslingendeveloped splendid youth centers. Mrs. M. Schweizer
Page 738and her dose friend Miss Kbstlin were very joyful over the increase in numbers of the youth and the interest they were showing in the Bahá'í Faith.
Weekly visits were made as well as weekend trips.Great joy was experienced by the believers who had become active in spreading the Great Message.
Delightful trips were made to Leipzig and some of the nearby cities.
The groups were deeply impressed by our experience in the Holy Land and our detailed description of Alexandria, Cairo, Port Sa'id, and the Bahá'ís we met in those cities.
The following year, in accordance with the wish of 'Abdu'l-Bahá, my nephew
CarlN. Hannen came to Stuttgart to attend school. In his case, too, the guidance and assistance of 'Abdu'l-Bahá were marked. Changes were made in our activities and distinct inner development was felt. Carl found the first Christmas spent in Stuttgart very different from those he had spent in Washington, D. C. At five o'clock the day before, all the stores and places of business were closed and all that could attend services at church did so. Here a tall white pine with many lights made up the only decoration.
Carols were sung and other splendid music was given. Trumpets in the church towers were heard giving forth the Christmas carols both that evening and the following morning.
A glorious male quartet stationed in the cathedral steeple was heard Christmas morning singing Christmas hymns.
The sincerity of the Christmas Spirit was most impressive. We were also generously remembered with gifts from many friends.
The various Bahá'í Teachersfrom America and tr&n that visited us gave us courage and strengthened the believers greatly. Each one that came brought spiritual fragrance from the Rose Garden of Abh5. The Nineteen Day Feasts which were held at the Women's Club were joyous events and we looked forward to them with much pleasure.
In the fall of 1909, the Bahá'í Message reached Bdhm, Austria. There Professor Kruttner became active and I was very happy to be able to forward the following message which 'Abdu'l-Bahá sent to him:
"Give to Herr Karl Kruttnerthe wonderful AbM Greetings and tell him: "Happy are you to have come to the Light of Truth and found the way of the Kingdom, you have advanced into the straight path and heard the call of the Lord of Hosts.
I hope that you will take such strides in the Cause, that you will attain the ultimate hope and desire, and act according to the teachings and exhortations of Bahá'u'lláh. Miss Knobloch has sent me the stamp you had given her. I have seen it � it is the sign of fear and horror."
also: crApril 12, 1910.Kruttner has become confirmed, has arisen to serve and give the glad-tidings of the Coming of the Kingdom of God. Know of a certainty that he will soon find a wonderful help and the Cause will spread in those regions. Give my warmest greetings to Herr Kruttner. I have asked for him from the Lord of the Kingdom assistance in all conditions. Therefore with celestial strength, a divine effort and an illumined heart, and a Godly Spirit, he must herald the proclamation of the Kingdom so that the Celestial Angels of the Divine 'Word may give him help and assistance."
It was a great help to have some of the Bahá'í literature which had been translated into German and published. We longed for more, and were delighted when Professor Christale translated "One Year in India" into Esperanto.
This was in great demand at the following Esperanto Convention. Other translations finally followed. The
Peace Movement in Stuttgartbecame interested in the Bahá'í Movement and asked for literature.
The third Naw � Riiz was held at the Frauen Club after they had moved into their new home. This reast brought together many friends and believers from the different cities and towns in the neighboring vicinities.
It was indeed a heavenly meeting. All were exhilarated by the spiritual fragrances of the Abh~ Kingdom.
The floral decorations were very beautiful, and all felt uplifted and radiantly happy.
A beautifultablet from 'Abdu'l-Bahá was read on this Occasion in answer to our petition.
One of our first German contacts, Mrs. Palm, moved to Tt~bingen and we were glad to have a new opening to give the message. She arranged several meetings for us. Miss Doering and also Carl Nategh could join in these weekend trips. We also enjoyed visits at Miss Spidel's, at Ludwigs-burg. About this time I commenced to receive letters, cards and communications from influential men, writers of note, and those interested in civic uplift. They encouraged me with books, pamphlets, etc., expressing their appreciation of the efforts and help of the noble Baha'is.
The circle of activity increased through the efforts of the friends and we did much followup work and made good use of all openings which presented themselves.
In November, 1910, Miss Doering and I visited Julia
Steabler at Lorch. Manyof the patients at this Health Resort had become in-rerested in the teachings and we were able to spread the Glad-Tidings.
In Esslingen Miss Kdstlinwas very active and also Mrs. M. Schweizcr. The youth groups at the two places, Esslingen and Zuf-fenhausen, were especially attracted and it was always a great joy to attend their weekly meetings.
Many invitations were given to visit in the homes at coffee-time and often friends were invited in to hear the message of God. Frequently the father would be at home to greet me and this gave excellent opportunities to become acquainted with many parents and explain the Principles of Bahá'u'lláh. One evening the Secretary of the Y.M.C.A. attended the weekly Wednesday night meeting and appeared quite dis-rurbed. However, after many questions were satisfactorily cleared up he left, feeling that the Cause was very different from what he had thought, and he told us that no one could take exception to the teachings.
Several homes were dedicated to 'Abdu'l-Bahá with all sincerity and interest in the Faith of God increased.
'Abdu'l-Bahá sent us the following words to give us strength and consolation: ~tThe nightingales fly to the rosegardens. That was not a gathering but a garden filled with roses and basil."
The Naw-Riiz celebration that year was held at the home of Mr. and Mrs. Schweizer at Zuffenhausen, This spiritual Feast became significant in the fact that so many young people were with us to happily cele � bi~ate the New Year. Their faces shone with radiance and joy. They became beautiful believers, and active in spreading the Blessed Message of the Lord and a help to the Esslingen group.
Mr. Otto Steabler and also Miss Wanke went to Berlin to make their home and soon two others followed. Although we missed them we knew that those sincere ones would do their share in spreading the Light.
At Degeloch, the bright, intellectual friends of Mrs. Rosa Schwartz enjoyed their afternoon group.
One of the interested friends was Mrs. Sanders, the charming wife of one of the early pioneers of the Tern-plars who settled at the foot of Mt. Carmel at Haifa. Mr. Sanders' father became Governor of the German Colony at Jerusalem and Mr. Sanders had been born in Jerusalem. He was much surprised to find that his wife had embraced the Bahá'í Faith.
After he heard more about it he accepted the Principles and told us that he had often seen 'Abbas Effencli, who was well known throughout Palestine and the surrounding country as the ccsage~~ and the "Father of the Poor."
It was a great delight to us to learn that the teachings had found an ear in Switzerland. Mr. Albert Lutz, of St. Gallen, came to Stuttgart to learn more of the Cause. When we went to Switzerland, Mr. Lutz arranged a gathering and Bahá'í talks were given in which he himself took part. At this time his sister and a few friends became interested. Bahá'í literature was distributed. All of these meetings were held as unassumingly as possible since there was no need for embellishment.
The Power of the Word and the clarity of the Principles were convincing in themselves.
Miss A. Kbsdin arranged a trip to Aalen, where at the home of Mayor
Krieg, the Bahá'í Teachingswere given. Later a number of Miss Krieg's friends became interested. A hail was secured and meetings were held. It was through this believer that I found an opening in Munich and was able to give forth the Glad News. Meetings were held
Page 740in a large hail on several occasions. Some influential people were contacted who were favorably impressed and on my second trip I was introduced to Princess
Gazilla, and Prince Leopoldof Bavaria. Many delightful trips were taken in this section of Germany and the people were most sincere and friendly.
Munich is an art center and a favored city for tourists. Although it is located in the southern part of Germany it is coo' on account of its high mountains.
On returning to Stuttgart, word was received that 'Abdu'l-Bahá was in Paris.
Immediately petitions were drawn up supplicating 'Abdu'l-Bahá to come to Germany and give His blessing to the work that had been accomplished there. In reply 'Abdu'l-Bahá graciously gave permission for those in Stuttgart who desired to do so to go to Paris and be with Him during His stay there. We went, and returned to Stuttgart radiantly happy with the assurance that 'Abdu'l-Bahá would visit Stuttgart later. He wished no special preparations made although our longing was great to do Him the utmost homage. 'Abdu'l-Bahá and four of His ir4nian Secretaries arrived unheralded, April 1, 19 13. Our joy was beyond measure! We had been working and serving at the break of the New Day and now the Light of the Sun of Truth flooded the land and we were grateful. 'Abdu'l-Bahá'í words gave new impetus to the Cause in this country and a number of meetings were held.
The humility, love, and devotion, of the German believers rejoiced the heart of 'Abdu'l-Bahá and they received His blessings and His words of encouraging counsel in complete submissiveness.
They were filled with the desire to devote their lives to the Cause, thereby increasing their love for humanity. Friends came from far and near to see the Master. There was a constant flow of visitors at the Hotel
Marquart. There 'Abdu'l-Baháreceived them with such love and graciousness that they became radiant with joy and happiness.
On 'Abdu'l-Bahá'í arrival I asked Him for two meetings: one for the Youth Group at Esslingen and one for the ladies.
Miss K5stlin, who had been doing a marvelous work at Esslingen, arranged a beautiful meeting there to welcome 'Abdu'l-Bahá.
It was held April 4, 1913, in the afternoon. This date is commemorated each year in memory of 'Abdu'l-Bahá'í visit.
'Abdu'l-Bahá was specially pleased with the children who formed two rows in front of the entrance to the hail. All were dressed in white and held huge bouquets of flowers and were anxiously awaiting His Coming. This eventful occasion will never be forgotten. 'Abdu'l-Bahá passed through these rows of smiling faces and they all received His blessing. 'Abdu'l-Bahá stopped to say a few Words to this one and that one on either side. Those who were touched by the Blessed Hands were exhilarated beyond words. Beautiful were the words they received.
All felt the great love of 'Abdu'l-Bahá although they could not realize the great favor and bounty that had been bestowed upon them.
The following evening 'Abdu'l-Bahá graciously addressed a large and distinguished gathering of friends who had come from far and near. The meeting was held at the Museum, a most exclusive and magnificent Hall. The Master asked me to select a subject for the evening and I asked Him to speak on "Woman." Smilingly He questioned, "On the German Woman?" I answered, "No, on Woman in general."
His face beamed with that radiance that brought divine fragrances and He said, "Very well, very well." Mr. A. Eckstein translated the lecture while Consul A. Schwarz presided as Chairman. Beautiful music was rendered by Miss
Julia SteaMer. 'Abdu'l-Baháenlarged upon the women in Iran. His address was highly appreciated, especially by those noble, esteemed ladies who had so marvelously assisted us in our early work.
After the talk He went through the hail shaking hands and giving words of cheer.
This indeed was an eventful evening.Only 'Abdu'l-Bahá knew of its far-reaching results.
Our gratitude was boundless for the blessings received during 'Abdu'l-Bahá visit and also during His week's stay after His return from Budapest and Vienna.
To me, one of the most outstanding events occurred when I called on 'Abdu'l-Bahá one morning and asked Him to attend our Bahá'í Meeting that evening.
He said that He would if it might be scheduled for four that afternoon.
Overjoyed, I rushedto inform the believers and to make the necessary arrangements. It was then noon and so the time was very short. The ladies at the Frauen Club were most obliging in letting us have all the rooms and in preparing for the Unity Feast. We expected about 150 and over 160 attended. The ladies of the Club beautifully decorated the tables and the rooms with gorgeous flowers.
'Abdu'l-Bahá arrived at four o'clock and walked through the rooms giving greetings to the friends before taking His place at table. His face shone with pleasure and a happiness that was divine. All the believers beamed with love and joy. The lecture was translated by Mr. Herrigel and all felt the inspiring Spirit which permeated the atmosphere and penetrated the very soul of all present. Each felt baptized with the power of the Spirit and the Fire of the Love of God. The rooms were filled with the Fragrances of the Abh& Kingdom.
The following morning when I called upon 'Abdu'l-Bahá He said that the meeting was blessed. "It will never be forgotten in the future generations. The Supreme Concourse of Angels were pleased and rejoiced. It was an illumined meeting, giving eternal life to mankind. The Apostles of Christ did not know that the Last Supper would be commemorated throughout the next two thousand years.
Professor Christale, Presidentof the Es-perantists of Europe, invited 'Abdu'l-Bahá to speak at one of their meetings. This 'Abdu'l-Bahá kindly consented to do and a large meeting was arranged at their Club. 'Abdu'l-Bahá'í address was very significant in that I-fe especially stressed the Principle of Bahá'u'lláh, the need for an international language.
The Professor, in expressing his deep appreciation and thanks for 'Abdu'l-Bahá'í presence, brought out the need for an international language since 'Abdu'l-Bahá spoke in IrAnian which was first translated into English and finally into
German.It was remarked by 'Abdu'l-Bahá on several occasions that it was well that He came to Germany in the spring. When looking over Stuttgart, the hills were covered with blossoming fruit trees. In the evening the lights threw a beautiful illumination over the mountainsides. 'Abdu'l-Bahá said, ttTruly it is worthy to become a paradise."
'Abdu'l-Bahá was kind and thoughtful to all and His Great Love penetrated all the hearts. His spirituality and nobility never failed to express themselves in authoritative Words and countenance. We all felt that a new life had begun and that now the Cause in Germany was established.
Before leaving 'Abdu'l-Bahá said, "The Cause has thrown so universal a reverberation through the pillars of the earth that the Divine Power of Bahá'u'lláh shall encircle the globe. Be assured."
After a few weeks of intense activity in the nearby towns I again had the great pleasure of visiting Switzerland with my sister ranny.
We visited St. Gallenwhere Mr. Lutz had been active in spreading the Glad-Tidings. His sister radiated the Baha Light and we spent a few happy days with them. After short stays in various cities, we were delighted to return to Luzerne where many tourists became interested. A number of them wrote to us for literature. We will always remember with kindness
Frau Blattle at Kersitten.Within the week after my return to Stuttgart, I took an extensive northern trip, stopping over in many places that had been visited on previous occasions. A number of these friends had met 'Abdu'l-Bahá in Stuttgart and expressed their iove and esteem for Him. Making Leipzig my permanent home, I went from there to a number of places. At Leipzig, regular weekly Bahá'í Meetings were held at an attractive hail near the University.
Many beautiful trips were taken and the Light of Truth was carried to much of this section of Germany. They were a people of song and good cheer. The teachings penetrated old castles as well as hamlets and to my surprise the friends were not at all hesitant in giving ear to the
Message.In Gera, Mr. and Mrs. Doering who had accepted the teachings in Leipzig opened their new home to the Cause and they soon had a group of friends interested. A study class was formed and it was always a joy to visit them and to take trips to the vicinity around Gera. Warnsdorf was another old historical place where the message of Baha'-.
Page 742u' 11Th was gladly received and contacts were made with nobility.
At Gotha, in the old stately homestead of Miss Plessrner, delightful days were spent. She invited friends to dinner parties and coffees to hear of the Teachings of Bahá'u'lláh and 'Abdu'l-Bahá.
Many became beautiful active believers. At every visit to Gotha the friends increased. A number of influential people were reached.
Invitations were received to visit them in their homes. A splendid public meeting was arranged at which the Btirgermeister gave a warm speech of thanks for the Message having been brought to Gotha. He and his wife wished me to visit them and later to spend some time with them at their summer home on the North Sea.
They were grateful for the following Tablet from0 ye Sons and Daughters of the Kingdom! The heavenly daughter, Miss Knob-loch, has given the utmost praise about your faith and love; that glory be to God, when you heard the call of the Kingdom your spirits gained capacity of flight, your hearts were illumined with the Light of Guidance, you drank from the cup of Divine
Knowledge, the Elixirof Bestowal, you became intoxicated with the wine of the Kingdom. Thank God that lie has chosen you from amongst all the peoples of the world and ye attained such an eminent Gift so that each one of you were ushered into the Kingdom of God.
This Bestowal of the Most Great Guidance is not so apparent now, but in the future ages it will illumine the East and the "West.
Consider that during the days of His Holiness Christ, Upon Him be Glory, no one gave any importance to the Guidance of the Apostles.
The populace pretended that a number of insignificant souis had gathered themselves around a poor man, and were talking foolishly, nay, rather, they were ridiculing them. They laughed even at the Blessed Personage of Christ and spat upon that radiant, luminous, and wonderful countenance. But reflect that afterward, the Guidance of these Catchers of Fish became famous throughout all regions and up to this time mankind is glorifying and praising them.
Upon ye be Bahi-u'1-AbM.Many pleasant trips were taken through this section of Germany and we were always able to make some contacts. Warnsdorf was again visited and several of high standing accepted
Bahá'u'lláh and 'Abdu'l-Bahá. Allwere glad to bear about 'Abdu'1 � Bahá'ís visit to Germany and there was much to relate.
New channels through which the Glad-Tidings were continually given, opened at Leipzig. These were always heartily embraced.
Through the assistance of Mr. and Mrs. Schultz and the opening of their home the teachings were widJy spread. Their children Helmut and Erngott came daily to hear about 'Abdu'l-Bahá.
They clearly showed their devotion and great love for Him. These believers and their friends aided greatly in sustaining our weekly meetings at the hail.
They also secured favorable announcements in the daily newspapers and Bahá'í articles were continually being published. Sometimes I was asked to write an article for the papers and various subjects of universal interest were selected such as, "The
Bahá'í Teachings Regardingthe Advancement of Woman and Her Equality with Man." The articles were always published in full with favorable editorial remarks. Magnificent openings presented themselves on so many occasions that it was truly remarkable.
The message sent to Mr.bears this out to an astounding degree. It is as follows: "When the maidservant of God, Miss Knobloch, was sent to that country I supplicated from the
Threshold of His Highness Bahá'u'lláhthat confirmations might descend upon her and I am yet with all my heart and soui praying for her that she may become more assisted. This is the Cause of her confirmation for she was thus enabled to carry the Glad-Tidings of the appearance of the Blessed Perfection to that region. The manner in which she was confirmed is a sufficient demonstration and evident proof that
Page 743the support of the Kingdom of Abh& is the Protector and the Guardian."
A number of influential people became interested in the teachings in the central and northern parts of Germany and we were happy to respond to their call in order that they might hear more about Bahá'u'lláh and 'Abdu'l-Bahá One of these cities was Baut-zen, our saintly mother's home. This palatial homestead became illumined with the Light of Truth and several friends became believers. Some of the Roessler family received glorious words from 'Abdu'l-Bahá and the tablets were highly appreciated.
Leipzig, at this time, became a Bahá'í Center that attracted friends from other cities. Among those who came was Mr. R. Glitz from Chernnitz.
Trips were made to Chernnitz and Bahá'í instruction was given. Berlin was also visited. Several of our believers had moved there and to Berlin's suburbs. These trips were always delightful since it showed how the Bahá'í Faith was being carried by the believers to various cities and towns. They were always most appreciative and I only regretted that I could not remain longer at each new place.
Although the world war darkened the horizon, the activity of the believers was not interrupted. We increased our services in many ways. Bahá'í Literature cheered the hearts of many. My trips became more extensive but were confined to Germany. No government restrictions were made and our hearts were grateful.
At 'Wareshoffen, a HealthResort in the mountains of Bavaria, a number of distinguished guests became deeply interested in the Bahá'í Faith. An Italian captain not only accepted Bahá'u'lláh but regretted that he had not had the Teachings when he was a lad. The weeks of teaching at that place will never be forgotten. Bahá'u'lláh's words brought joy to the hearts of many learned men who were searching for the Light of Truth.
A very eventful occasion was the dedica-. tion of a handsome monument in memory of 'Abdu'l-Bahá and His visit to Bad Mer-kenheim. It consisted of a life-sized head of 'Abdu'l-Bahá in bronze on a granite stone about six feet in height. It was placed next to a rose arbor and thus had a mass of ex quisite roses for a background.
The ceremony was very impressively conducted by the donors, Consul and Mrs. A. Schwarz. While I was at Bad Merkenhejin I had spien-did opportunities to interest a number of guests in the Bahá'í Cause. Early morning talks were arranged and after the second day I was requested to speak in the afternoons also.
Many invitations were extended by these friends to visit them in their homes.
It was of great value that a board or Spiritual Assembly had been formed.
Consul Schwarz acted as Chairman, and during his term of office a United
Publishing Co. for Bahá'íA number of books and tabiets had, by this time, been translated into German and people were eagerly awaiting reading material. Mrs. A. Schwarz edited the first Bahá'í Magazine entitled cCTh Sun of Truth." All the friends were exceedingly happy over this marked progress.
During these years intensive teaching trips were made from the North Sea to the Boden See. New places were opened and followup trips made to places where there were already believers. The stay at Dahme on the Baltic Sea was productive of much good.
At this Bathing Resorta number of guests were met and Miss Doering and I both gave Baha talks. Our supply of literature came to an end but we were well pleased with the many who listened and with the marvelous results attained.
We visited Hamburg on this occasion, having been invited by Rev. Mr. H to visit him and his wife. We found them doing unique Bahá'í work. Esperanto was being given each Sunday afternoon and this was followed by talks on the Bahá'í Faith. Singularly we were the first Bahá'ís that they had met. We spent very happy hours with them and regretted that we could not stay over to attend their meeting and meet the friends.
The following summer was spent at the Boden See.We were fortunate to be the guests of the late descendant of F. Sculler, who had married a Russian Countess. Our hostess was very charming and intellectual. Although the old Castle was most interesting our only thought was to give forth the Message. We had some touching experiences
Page 744while there. On going out for walks we would stop and talk to the people whenever there was an opportunity. Some of these strong hearty men would listen very attentively, then turn aside to brush away a tear. They would beg us to return later and talk more.
Sometimes we were able to place advantageously Bahá'í literature.
Being in Southern Germany, Munich was visited and Bahá'í talks were given at various times. Through Major Krieg we met many fine people. Several months were spent here.
Although we had four believers, it was difficult to make the progress that we wished. Two of the believers returned to Denmark after the war and we were glad that the Bahá'í Message could be taken into that country.
On returning to Stuttgart, the friends were found to be extremely busy.
All were serving. Our greatest joy was to receive Tablets from 'Abdu'l-Bahá who was pleased with the services rendered during these trying days. Our believers worked with the Red Cross and aided in as many ways as possible.
Nuremberg was visited several times and some men of note became interested in the Cause. Miss Rap and Miss Ubelliack, who had accepted the message in Stuttgart, assisted in the meetings and introduced us to friends who wished to know about Bahá'u'lláh's
Teachings. Ludwigshafenwas visited during these memorable days and the friends were happy to hear more of the teachings. It was very difficult to travel at this time but with deep gratitude we were conscious of the love and assistance of 'Abdu'l-Bahá. At all the Bahá'í meetings there was an outpouring of Spirit which all who attended felt, and earnest prayers uplifted and strengthened the believers.
In Leipzig, notable progress was made. 3We will always cherish and feel deeply grateful to Dr. Hugo Voirat for his service and noble kindness. The believers of that city rendered exceptional service.
The visits to Gera and Gotha were continued and later the Nineteen Day Feasts were held at the home of Mr. and Mrs. K. Doering, who continued their weekly meetings without pause. It was always a joy to be with these dear friends. Although traveling was extremely trying and difficult I never failed to reach my destination.
There were many heartrending experiences but the courtesy and esteem shown me at this time will never be forgotten. The friends made loving sacrifices to lighten the burden of hardships which they themselves had also to endure.
Petitions were sent 'Abdu'l-Bahá for permission to return home. The answer bade me make the friends at Leipzig bubble over with the Fire of the Love of God and then I might return to America for a time. Although the task was great, I served day and night and many influential people were interested. They invited their friends to hear the Message. A number of doctors and professors assisted and openings continued for telling the Glad-Tidings. Fully realizing the need for strenuous labor in the work so richly blessed � nevertheless feeling a longing to return home � I worked nearly half a year longer before permission was granted by 'Abdu'l-Bahá.
It was not expedient to leave at once and the summer of 1920 was spent in Stuttgart and in visiting the surrounding towns. These were really my farewell visits. 'The Friends expressed their love and devotion in many ways and I felt deeply grateful for all the kindness and attention shown me.
The sincere Irinian and American believers who visited Germany had been a great spiritual help and this assistance was highly appreciated. It is with pleasure that I recall the interesting entertainment given by the Youth Group at Esslingen.
A tableau written by Mr. H. Schwab was well rendered. A large hail was filled to capacity.
A delightful evening was also spent with the believers at the Frauen Club in Stuttgart. The marked growth was plainly seen and my heart was filled with love and gratitude.
Before leaving there was some intense work to be done in Leipzig where the number of people to be seen and talked to had so increased that
I invited Miss Doeringto come and assist me in answering questions and giving Bahá'í talks.
She was greatly surprised and much rejoiced over the neces � sity, and she was given a bright and hearty welcome by the friends.
Our hearts were filled with iove and pro �found thanks for the Tabletlike unto candles, enkindled received from 'Abdu'1-BaJil,and radiantly streaming at this time. It is as beams into all directions.
follows: Therefore I am giving thee the Glad-Tidings April 9, 1920. that the favor is directed Therefore it is certain upon thee and the Rays of that the Teachings of the Sun of Reality are the Most High, Bahá'u'lláh, willthe adornments of your in that region and country hearts. There is no spread to the utmost, greater confirmation and souls from Germany than this.
will be 'Abdu'1-BahA-Abbas.FROM the beginning of time man has ever been conscious of the existence of God. The most primitive of men worshipped the Deity, in a primitive manner, perhaps, but nevertheless in conformity with their intelligence and such understanding as they believed they had of their Creator.
It is not at all surprising that primitive man should have entertained such strange, and to us, such ridiculous ideas of Divinity because to them God was a mystery, even as today in this enlightened 20th Century, God to us is still a mystery.
But science with her many instrurndnts has greatly enlarged modern man's vision. With astronomy and the telescope, physics and the microscope, chemistry and its analyses, science has brought to man a better understanding of the vastness of the universe, but in regard to our Creator, it has caused Him to become oniy more incomprehensible to us than ever (if such a thing is possible).
Primitive man in attempting to describe his Creator naturally limited God to his own comprehension, and man today, in attempting to understand God, in like manner, can limit God oniy to that which his finite mind can conceive.
The created thing can never hope to comprehend its Creator, any more than a table can hope to understand the carpenter who built it. For as we attempt to conceive this universe with infinite space extending out from us in every direction beyond limit; infinite time without beginning or end; infinite worlds and infinite suns, the mysteries of which man can never hope to fathom; and then right on this earth, in the very air we breathe and the water we drink, the mystery of infinite living creatures, invisible to our eye, and of unbelievable minuteness; these serve to indicate to us that a Creator which surrounds all of creation certainly is incomprehensible to man who represents such a small part of His Creation.
In "Bahá'í Scriptures," page 158, Bahá'í u'liAh tells us that "God, singly and alone, abideth in His own Place, which is holy above space and time, mention and utterance, sign, description, and definition, height and depth," and in the Gospel of St. John, 1:18, we are told, ccNo man hath seen God at any time; the oniy begotten Son, which is in the bosom of the Father, he hail declared Him."
Now as for man � in Genesis we read that man is the creation of God. In ecThe Gleanings," page 70, Bahá'u'lláh writes that "The purpose of God in creating man hath been, and will ever be, to enable him to know his Creator and to attain His Presence.
To this most excellent aim, this supreme objective, all the heavenly Books and the divinely revealed and weighty Scriptures unequivocally bear witness."
And again on page 77 He says, ccFrom among all created things He bath singled out for His special favor the pure, the gemlike reality of man, and invested it with a unique capacity of knowing Him and reflecting the greatness of His glory."
To know God, and to reflect His glory, should therefore be the aim of Man, and that this task is not beyond our possibilities is evident because God has created us for this very purpose.
But because there is a way of knowing Him, we are not to consider that man can directly contact the Incomprehensible, or that the created thing can know its Creator.
The finite can never comprehend the infinite, nor can a lower plane comprehend a higher one � for instance a stone representing the mineral kingdom, or a tree representing the vegetable kingdom, can never understand man representing the human kingdom.
The manner in which man acquires knowi � edge of God, the Unknowable Essence, is through an Intermediary, or Mediator, for God from the beginning of time has provided mankind with His Manifestations to 746
Page 747serve as "vehicles for the transmission of the Grace of Divinity itself" � in other words to serve as a channel through which man may be enabled to know Him. The theory of an intermediary between man and his Creator exists in all great religions today. Each points to a mediator as receiving from God the "light of divine splendor" and thence distributing it over the human world. The Jews look to Moses and the
Christians to Christ.For others it is Buddha, or Mubammad, or Zoroaster.
And in this day the Bahá'ís recognize in Bahá'u'lláh this same station as Intermediary between God and man.
Now the very nature of an intermediary immediately suggests to us a dual relationship, because it brings to us two extremes in relation to each other.
Anything that might have but a single relationship could not be an intermediary, and so a Manifestation of God, serving as mediator between God, the Unknowable Essence, and Man, His Creation, must needs have a relationship with both the finite and the infinite. In other words he must have a divine relationship, and also a human relationship.
Considering first the divine relationship, or the relation of the Manifestation to God Himself, we have the following words of Bahá'u'lláh in "The Kitáb-i-fq~n," page 99, CCThe door of the knowledge of the Ancient of Days being thus closed in the face of all beings, the Source of infinite grace hath caused those luminous Gems of Holiness to appear out of the realm of the spirit, in the noble form of the human temple, and be made manifest unto all men, that they may impart unto the world the mysteries of the unchangeable Being, and tell of the subtleties of His imperishable Essence.
These sanctified Mirrors, these DaySprings of ancient glory are one and all the Exponents on earth of him Who is the central Orb of the
Universe, its Essenceand ultimate purpose." And again on page 103, Bahá'u'lláh further tells us "These Tabernacles of holiness, these primal Mirrors which reflect the light of unfading glory, arc but expressions of Him Who is the Invisible of the Invisibles. By the revelation of these gems of divine virtue all the names and attributes of God, such as knowledge and power, sovereignty and dominion, minion, mercy and wisdom, glory, bounty and grace, are made manifest."
Thus the Intermediary, or the Manifestation, as we shall call Him, in the words of Bahá'u'lláh, "appears out of the realm of the spirit in the noble form of the human temple" and is thus "made manifest unto all men." They impart unto the world the mysteries of God, by expressing to man the attributes of God. That God should reveal His attributes through His Manifestation rather than His Essence can be understood because it is not possible for God to reveal to man that which man cannot understand. Man cannot understand the nature of fire, but he does understand its attributes, such as heat and light, and in this manner he obtains a knowledge of fire. Likewise God's attributes, expressed by Elis Manifestations, become our only means of knowing God, the Unknowable. The attributes of God, which Bahá'u'lláh has enumerated as knowledge, power, sovereignty and dominion, mercy, wisdom, glory, bounty and grace, are not realities in themselves and we can in no way consider them as independent existences.
Detached from substance these attributes do not exist, because they are not substance, merely adjectives. So knowledge, power, sovereignty, dominion, mercy, etc., are not God, but only His attributes.
They are not the Supreme Essence, and in recognizing them we have no cognizance of the Essence itself, only of them Its attributes. And so God in His mercy has created for man an Intermediary or Manifestation, reflecting His attributes to man, and so perfectly do they fulfill this mission that Bahá'u'lláh states in "The KitTh-i-iq~n," page 100, "From Him proceed their knowledge and power; from Him is derived their sovereignty. The beauty of their countenance is but a reflection of His image, and their revelation a sign of His deathless glory. They are the Treasuries of divine knowledge, and the Repositories of celestial wisdom. Through them is transmitted a grace that is infinite, and by them is revealed the light that can never fade."
So as we assume the Manifestation so perfectly reflects God's attributes we naturally consider that He is God. We speak of Him as God, in similar manner as we speak of
Page 748light in reference to either the light or the lamp.
The lamp, which is really the vehicle which transmits the light, is often called a light, and the Manifestation which is the "vehicle which transmits the grace of divinity" likewise is considered God. This conclusion is therefore legitimate, and while the followers of Moses, of Jesus, and Muhammad, do not all consider their prophet in this light, it is interesting to note that here in the western world, the largest single division of Christianity does regard Christ as
God.When 'Abdu'l-Bahá was in London in 1911 He was asked, tCIs the Divine Manifestation God?" and his answer as given us in the book, 'Abdu'l-Bahá in London," page 61, was "Yes, but not in Essence."
In the passages quoted from "The Kitáb-i-fq6n," Bahá'u'lláh speaks of the Manifestations as Mirrors of Sanctity, expressing the central Orb of the Universe."
'Abdu'l-Bahá again and again when speaking of the Manifestations of God described them in similar fashion, as Mirrors reflecting the light of the Divine Sun, and this picture so thoroughly covers the subject that every one should attempt to visualize His illustration.
Let us imagine a mirror placed in a room in such a position as to reflect the light of the sun. The mirror is to represent the Manifestation of God and the sun is to represent God, or the Divine Essence.
A person might then say that he saw two suns; one in the sky and one in the mirror, a statement that could not be disproved.
And yet we know that the sun in the sky and the sun in the mirror are one, and the appearance of the two suns can in no way refute the singleness of the heavenly sun. The sun of the heavens is considered the Divine Essence, but we cannot say this of the sun of the mirror. So then, we can say, the Divine Manifestation is God, but not in His Essence. The light is the same, but the Mirror is not the Sun. The Sun we see in the mirror is a perfect reflection of the attributes of the Heavenly Sun. If we had a giant mirror so placed as to reflect the sunlight directly into a room, we could flood it with sunshine so perfectly that those inside would experience every sensation or attribute of the Sun, as perfectly as though they might be outside. The light would be just as blinding, and the radiation lust as definite. However those in the room would be receiving those sensations through an intermediary, the mirror, and not directly from the Sun. This illustration might be carried even farther, by giving the mirror a name. Suppose it were named Moses, to demonstrate the relationship between God and the Jews. And then suppose other mirrors were brought forth which might be named Christ, Muhammad, and Bahá'u'lláh. Now each of these four mirrors would reflect the same light, yet none of them would be the sun. In this manner all of the Manifestations of God have the same relationship to God, and in this sense they are one, yet each has His own individual identity.
lit would be interesting at this point to study each of the Manifestations of God in order to demonstrate how marvelously each is endowed with God's attributes.
However, this is a large subject which could not be covered properly in a few moments. Nevertheless, regardless of how well we know the life and teachings of Moses, of Jesus, of Muhammad, of the Mb or of Bahá'u'lláh, we are at least familiar enough with them to realize that when we think of God's attributes, such as knowledge, power, dominion, we can visualize them practically all reflected in Their lives. Should some certain quality not visibly appear in any one of these Divine Beings, it would not necessarily mean that He did not possess that quality; for in "The Kitáb-i-fq4n," page 104, Bahá'u'lláh states that all of these brilliant Beings are endowed with all the attributes of God though all may not appear outwardly. We can readily realize how reasonable this statement is, for in our daily lives we continually discover in even our most intimate friends qualities that they possess which outwardly are not apparent. For instance, a man may have amazing strength, but due to his occupation or mode of living, he is never called upon to display it, and the wotid may not recognize that such a quality existed in him. And so we could not truthfully say that a Prophet of God did not possess a certain at � tribute of God just because that attribute was not outwardly visible to the wodd.
Page 749The members of the Committee for the training of Baha children, in Tihr~n, fran.
Page 750The thought might come to us at this point, as to whether or not the teachings of Christ, or of Muhammad, show evidences of the relationship which Bahá'u'lláh states exists between God and His Manifestations, such as we have already discussed.
First turning to the Bible, we find in the Gospel of St. John countless references to the relationship of Jesus to God, some of which we will quote.
In chapter 1, 18, we have the following words of John, "No man hath seen God at any time; the oniy begotten Son, which is in the bosom of the Father, he hath declared him." This verse was quoted before to show the relation of God to His creatures, but it also indicates that the knowledge of God is possible only through His Manifestations.
Then in chapter 5, where we find the Jews desiring to kill Jesus because He not oniy had broken the Sabbath, but had said that God was His Father, apparently making Himself equal with God, we have the reply of Jesus, as follows, ctVerily verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise." ttFor as the Father hath life in himself; so hath he given to the Son to have life in himself." "That all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which bath sent him." In the light of the explanations which Bahá'u'lláh and 'Abdu'l-Bahá have given us, these words of Jesus become easier for us to understand. If the Jews had understood His explanation they would have known that Jesus only claimed equality with God in the sense that He reflected His attributes. He made no mention of His Essence, but did state that He could do nothing of Himself; only that which He saw His Father do.
And then in chapter 14, after Jesus foretold that Judas would betray Him and it became necessary for Him to comfort His disciples, we remember Philip coming to Him, saying, "Lord, shew us the Father and it sufficeth us," and then beginning with the eighth verse we have Jesus' reply, "Have I been so long with you, and yet hast thou not known me, Philip? He that bath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself; but the Father that dwelleth in me, he doeth the works.
Believe me that I am in the Father and the Father in me; or else believe me for the very works' sake." The relationship of "the Father in Me" is one which Jesus mentioned many times, and is one that many have attempted to explain. In fact Jesus used it so often that a person could not honestly feel that he understood the true relationship of Christ to God, unless he also understood the relationship signified in "the Father in Me." We could hardly be expected to understand this from a literal standpoint, because such an interpretation would be contrary to sci � ence and reason. We are therefore warranted in understanding this from a symbolic and allegorical standpoint. Christ often spoke in parables and it is an interesting fact that when He told His disciples a parable He never advised them that what He was telling them was a parable, but He always spoke as if it were an actual occurrence. Since we do interpret His parables as allegories it stands that we can also consider "the Father in Me" as allegorical and symbolical, particularly so because a literal interpretation of this statement is beyond reason. And so 'Abdu'l-Bahá in explaining this statement of ccthe Father in Me" in Paris in 1913, spoke as follows, page 152, ccDivine
Philosophy":ctThe fatherhood and sonship are allegorical and symbolical.
The Messianic reality is like unto a mirror through which the sun of divinity has become resplendent. If this mirror expresses, "The light is in me" � it is sincere in its claim; therefore Jesus was truthful when He said, The rather is in Me.' The sun in the sky and the sun in the mirror are one, are they not, � and yet we see there are apparently two suns.
And then as we leave the Bible and take up Muhammad and the Qur'an, we have first from Sura 42, verse 5O~~~~ccIt is not for man that God should speak with him but by vision or behind a veil or he sendeth a Messenger to reveal by His permission what He will." This confirms the truth, that the knowledge of God is possible only through
Page 751His Manifestations, or Messengers, as was stated in this verse. In ttThe Kitáb-i-1q6n," page 100, Bahá'u'lláh quotes the following verse from the Qur'an: cCTh is no distinction whatsoever between Thee and Them; except that they are Thy servants, and are created of Thee."
Again in "The Gtean-ings," page 66, Bahá'u'lláh quotes from the Qur'an, as follows: cCManifold and mysterious is My relationship with God. I am He, Himself, and He is I Myself, except that I am that I am, and He is that He is." These holy words of Mt4iammad require no explanation. They merely indicate to us, that the teachings of Mu1~amrnad are identical with those of Christ and Bahá'u'lláh, with regard to the relationship of the Manifestation to God.
And now let us consider the second relationship of the Manifestation: that of His relationship to man.
It was pointed out that since man cannot comprehend the Infinite, it must necessarily follow that the Manifestation of God must have human aspects.
'Were this not so, man could no more comprehend Him than he could the Supreme Essence, and those that have considered the Manifestation exclusively as God, and denied His human aspects, have perhaps unconsciously, but nevertheless in fact, denied the Infinity 0f God Himself. 'We have quoted Bahá'u'lláh from "The Kitáb-i � fqAn" where lie states that God Cccaused luminous Gems of Holiness to appear from the worlds of spirit in noble human temples, among His creatures."
From this we understand that God created His Manifestations in human form; that they each took on a physicd body and a rational soul, and to each of which was assigned a different Name.
It should not be necessary to attempt to prove this point for history tells us how the people of the time of a Manifestation have invariably recognized Him merely as one of their own fellowmen, and dealt with Him as such. They certainly could not have mistaken His knowledge, His mercy, His wisdom, His generosity, or His beneficence; as a matter of fact His enemies have eVen acknowledged that these qualities existed in Him whom they were so mercilessly perse � cuting.
The persecutions theendured were due entirely to the materialism of the people among whom They lived, who were thus permitted to see only the Manifestations' physical condition, and were blinded from recognizing the significance of Their more important Spiritual aspects, which elevated Them to the true station of a Manifestation of
God.Entering this world as an infant, the Man.-if esration is administered to as any other child.
His body develops gradually and is built up of elements just as man's body has been developed. Composed of elements it is therefore also subject to decomposition.
The Manifestation has human limitations similar to man in that He is subject to illness, endures pain, is dependent on food and drink, needs sleep and rest, and has either material means or is without them. And yet while the Manifestations have the same physical conditions as mankind, it is evident that these physical powers are often higher developed.
For instance, man has ever been amazed at the suffering these Holy Beings were obliged to endure. Men have marvekd at their remarkable endurance, their phenomenal recuperative powers. In the specific case of Bahá'u'lláh an account pub � lished in the ccSt of the West," Vol. VIII, page 178, tells of the extraordinary condition of Bahá'u'lláh during the last three years of His life, a period during which He ate practically nothing. Once when He was not feeling well a Greek physician examined His pulse and expressed his astonishment, stating that he had never seen a constitution so sensitive as that of Bahá'u'lláh.
The Manifestation also has a rational soui, or individual reality such as man; however, they are not exactly alike; the difference explained by 'Abdu'l-Bahá in "Some Answered Questions," page 177, being as follows: � (eBut the individual reality of the Manifesta-dons of God is a holy reality, and for that reason it is sanctified, and in that which concerns its nature and quality, is distinguished from all other things. It is like the sun, which by its essential nature produces light, and cannot be compared to the moon, just as the particles that compose the globe of the sun cannot be compared with those which compose the moon. The particles and organization of the former produce rays, but
Page 752the particles of which the moon is composed do not produce rays, but need to borrow light. So other human realities are those souls who, like the moon, take light from the sun; but that holy reality is luminous in himself."
So then the Manifestation is similar to man in that He has a similar physical body, but more highly developed, and then like man, He has a rational soui, with the exception that His reality being holy is luminous, whereas man is dependent on his light from the Manifestation.
Where the Manifestationdiffers essentially from Man is in His Divine Identity, which is known as the Divine Bounty. Obviously this is a station which cannot be shared by man, because it is of an environment beyond the realm of man.
This station is described in "Some Answered Questions," page 174, as the Word of God, the Holy Spirit, or the Reality of Prophethood.
Being of the Divine World, it has neither beginning nor end. This station represents the radiance of the light of the Supreme Essence or the radiance of the light of the Sun from a perfect mirror, and is the station which Christ referred to when He spoke of ccThe Father in Me."
It is through this station that the Manifestation displays His Divine attributes; whereby He becomes a Creator of
Spiritual Life. By Hisinnate knowledge, He becomes both a Divine Educator and a Divine Physician; an
Establisher of a New Socialwherein the Manifestation differs so essentially from man, as was stated, is of the Divine World, and has neither beginning nor end, hence it does not come into being with the declaration of prophethood by the Manifestation, nor does it cease with the death of His physical body. We have the words of St. John: "In the beginning was the Word, and the Word was with God. The same was in the beginning with Gad," from which we deduce that the station of Messialiship was always with Christ and existed prior to His baptism, or even to His physical birth. Likewise the Divine Identity of Bahá'u'lláh did not suddenly appear in His physical body while He was sleeping upon His couch, as a literal interpretation of His Tablet to the Sh4h of I r~n would have us believe.
This is ex � plained on page 98 of ccSome Answered Questions" in the following words: c(Briefly, the Holy Manifestations have ever been, and ever will be, Luminous Realities; no change or variation takes place in their essence.
Before declaring their manifestation, they are silent and quiet like a sleeper, and after their manifestation, they speak and are illunui-nated, like one who is awake."
And as we study the utterance of the Manifestations, we learn that just as They have a dual relationship, They likewise have a dual form of utterance. There are times when They speak as a man, usually in a spirit of humility, such as the words of Jesus: tcNevertheless not my will, but Thine be done" or the words of Muhammad: ceSay praise be to my Lord! Am I mare than a man an apostle," or "I am but a man like you."
In this connection there is also Bahá'u'lláh's epistle to the ShAh of Iran, previously referred to. This Tablet is too lengthy to quote, however it clearly indicates Bahá'í � u'lJAh speaking as a man, and in addition indicates that the station of Manifestation He had assumed was not of
His own will. In His Tabletof Ishriqit He expressed a similar thought by saying, ccHad another exponent or speaker been found we would not have made ourseif an object of censure, derision and calumnies on the part of the peo-pie."
Jesus spoke in like manner when He said, "Father, if it be possible, let this Cup pass from Me."
There are other times when the Manifestation speaks directly from the standpoint of the Deity. In this class of utterance His human personality is completely subservient, and we then have the Voice of God speaking direct to man, through I-Jim. Dr. J. E. Esslemont, in "Bahá'u'lláh and the New Era," page 53, states that through the Manifestation !cGod addresses His creatures, proclaiming His love for them, teaching them His attributes, making known His will, announcing His laws for their guidance and pleading for their love, their allegiance and service." And continuing, Dr. Esslemont writes as follows: tcIn the writings of Bahá'u'lláh, the utterance frequently changes from one of these forms to another. Sometimes it is evidently the Man who is discoursing, then without a break the writing
Page 753continues as if God were speaking in the first person. Even when speaking as a man, however, Bahá'u'lláh speaks as God's messenger, as a living example of entire devotion to God's will. His whole life is actuated by the Holy Spirit. Hence no hard and fast line can be drawn between the human and divine elements in His life or teachings." "Say: tNaught is seen in my temple but the Temple of God, and in my beauty, but His Beauty, and in my being, but His Being, and in myself but Himself, and in my movement but His Movement, and in my acquiescence but His Acquiescence, and in my Pen but His Pen, the Precious, the Extolled'!"
ttSay. tThere hath not been in my soul but the Truth, and in myself naught could be seen but God'."
Page 754THE theme song of the Jews, the singleness of God, has lived through four thousand years. Where can history match this?
The term Israel, Ferdinandof ChaLdea, the Semitic people first championed this Cause, led by Abraham, son of Terah, maker of idols. Abraham is reputed to have been born in a cave and kept in hiding through his early years, because of the wicked designs of the idolatrous king, Nimrod, who was warned by the stars of the coming of a Great One, whose power would encompass heaven and earth. To Abraham, as to the Prophets long before him, it was given to know the indivisible nature of God. A story that is something of an allegory comes down to us concerning his childhood. Coming forth from his cave one day and seeing Ic sun, he said: t~This is surely the Lord of the universe.
Him will I worship." But the sun set and night came, and seeing the moon with her silver radiance, he said: ttThis then is the Lord of the world, and all the stars are His servants; to him will I kneel."
The following morning, when moon and stars had disappeared, and the sun had risen anew, Abraham said: "NOW I know that neither the one nor the other is the Lord of the world, but He who controls both as His servants is the creator and ruler of the whole world."
One day Terah found his gods burned, and going to Abraham, he asked: ttWho has burned these?"
Abraham replied: ttThe large one quarreled with the little ones and burned them in his anger." ~~Foo1," cried Terah, cchow canst thou say that he who can not see nor hear nor walk should have done this?"
Then Abraham made answer: ttHOW canst thou forsake the living God to serve gods that neither see nor hear?"
Nevertheless, Abrahamwas given charge of his father's idols to sell them. One day, tells the Talmud, a customer came, and Abraham asked: ttHOW aid art thou?" crLo! So many years," replied the man.
"What!" exclaimed Abraham, "is it possibk that a man of so many years should desire to worship a thing only a day old?" 2 Then Abraham again destroyed the idols and was arraigned before Nimrod, who said: tKnowest thou not that I am god and ruler of the world?" Abraham said: "If thou art god and ruler of the world, why dost thou not cause the sun to rise in the west and set in the east? Thou art the son of Gush, and a mortal like him. Thou couldsc not save thy father from death, nor wilt thou thyself escape it."' After this, Abraham was cast into a fiery furnace and suffered many things, that he might become "a stream of blessing to purify and regenerate the pagan world."
At the hour of Abraham's appearance, the Semitic people were reborn. Around the early camp fires the first academies of learning came into being, schools whose central teaching was the singleness and majesty of God. As late as the day of Alexander of Macedon, these academies remained the most effective centers of truth in the world. Alexander himself, coming incognito to conquer Jerusalem, was himself conquered by the wisdom of the Rabbis. The Revelation of Abraham was so potent that its effect lasted many centuries, and so universal that a later writer testifies: "It is particularly Abraham � the friend of God, upon whom are founded alike the Synagogue, the Church and the Mosque.
Abraham was not a Jew nor a Christian, but a believer in one God. � When God said: let there be Ught,' He had Abraham in view.
Centuries after the passing of Abraham, Moses the Interlocutor arose to champion the Cause of God. He found his people 1 Jewish Encyclopedia, Vol. 1.
2 Shalsheleth Hakkabalah � Talmud.fallen into bondage and unfaith. Because they knew nothing of self-government, Moses laid down mundane laws as well as spiritual, and Israel became a theocracy, a nation rightly proud of a government founded on divine justice. So to the heritage of faith was added an extraordinary ideal of obedience, righteousness, and respect for law. The story of Rabbi Yossi Ben Kisrna relates: once met a man in my travels � he offered me a thousand golden denari and precious stones and pearls if I would agree to go and dwell in his native place.
But I replied, saying: if thou wert to give me all of the gold and silver, all the precious stones and pearls in the world, I would not reside anywhere else than in a place where the law is studied.'
" This amazing respect for law gave rise to high ethical morality, and when the foot of the people slipped, inspired men arose again and again to renew the moral suasion of Abraham and Moses. Rabbi User-man, in his graphic little volume, "Rebels and Saints," recalls them to us, every one of them a champion.
A Nathan who could rebuke a king's injustice; Amos, the shepherd of the desert who cried out that the famine was "not a famine of bread or a thirst for water, but of hearing the words of our Lord"; Hosca, who warned: CCMY God will cast them away because they did not hearken unto Him, and they shall be wanderers among the nations"; Isaiah, who prophesied peace and an IrAnian Redeemer to end suffering; Daniel, whose visions spanned twenty-three hundred years to the ~ttime of the end." These were champions indeed. Long after the Jews ceased to be a political nation, the amazing loyalty to Cod, the Single, the One, remained. At one time the law of the Jews and the idea of the God of Israel was displeasing to the Romans, and the famous Rabbi Akiva was forthwith put to death.
On his lips were the words that had become the theme song of Israel:
Sh'ma Yis � ro-ayl A-do-noy(Hear, 0 Israel, the Lord thy God, the Lord is One.) From the Talmud, t%.~~at~d as they tore him with currycombs, and as he was with long drawn breath sounding forth the word One, his soul departed from him. Then came forth a voice from heaven which said: tBlessed art thou,
RabbiAkiva, for thy soul and the word One, left thy body together.' "4 Now to every discerning one, it must be evident that the importance of Divine Unity was very great among the Jews, since their Odyssey is marked by an ever recurring aria of such strength and beauty. Bahá'u'lláh has revealed the true meaning of Divine Unity. Its explanation has two parts. First, God is single and unattainable in His Essence. t'Regard thou the one true God as One Who is apart from and immeasurably exalted above all created things."
6 Second. that the true matter hidden in the song of the Jews is the continued manifestation of this singleness, as revealed through the great Prophets. "It is clear and evident that all the Prophets are the Temples of the Cause of God.". The early Jews evidently recognized that Revelation was progressive and recurrent, for we find in Jewish lore: ccAda1n~s book, which contained celestial mysteries and holy wisdom, came down as an heirloom into the hands of Abraham, and he, by means of it, was able to see the glory of his Lord." In brief,
Abraham received DivineKnowledge identical to that of the Prophets before him. Why, then, can we not go farther and say that one God revealed the Torah, the Gospel, and the Qur'an Bahá'u'lláh proclaims that loyalty to one must include loyalty to all, for God and His law are indivisible.
Bahá'u'lláh has brought to a close the Adamic cycle, a period of evolution covering five hundred thousand years. He writes: N have been preceded in this matter by Muhammad, the Messenger of God, and before him by the Spirit (Christ) and before him by the Interlocutor, Moses. � This is the Father of whom Isaiah gave you tidings, and from whom the Spirit received his covenant."
Isaiah wrote: "The government shall be upon his shoulder, and he shall be called Wonderful, Counsellor,
Mighty God, EverlastingFather, Prince of Peace. Of the increase of his government and of peace there shall be no end."
Spiritual unity can come oniy out of Revelation.It was Revelation that created the ancient unity, Judaism; created Christianity, 3 Avoth � Transiated by M. H. Harry.
~ Beracbotch � Trans]ated by M. H. Harry.~ Gleanings from the Writings of Bahá'u'lláh.
Page 756a later unity; created IslAm. Each has had a potency beyond the ken of men and of angels, has purified life, made progress, and taught truth.
Each, in its primitive period of growth, has exercised the greatest influence and held its world together. In its later days, each has fallen into disunity and been all but lost to its adherents.
The desire of Bahá'u'lláh is that these courts of majesty become one court, and that God be worshipped as One Lord.
Today He is as torn by idle fancies as in the days of Nimrod. His Cause is again in need of champions. The ancient Cause of God has reached the most dramatic point in its history, for evolution, side by side with Revelation, has brought man to the age of maturity. A Revelation containing the seed of the Most Great Peace has appeared, and once more a divine government will be born, a government with powers to subdue the warring forces of the planet and organize its resources. Bahá'u'lláh calls the world from clan to superstate, from sect to spiritual solidarity.
This is a challenge to Israel, the champion of God. Can the clan spirit today prevent a great people from stepping into the court of a world religion? Never will they be willing to stand clinging to the shadowy past, failing in the greatest adventure of history.
The voice cries in the sacred vale: (cHere am I! Here am I!"
Hear, 0 Israel, the Lord thy God, the Lord isTHE origin of the use of the Rosary as an aid to meditation and prayer is lost in obscurity but a glimpse into its history is intriguing and presents many phases which prove the universal use of some form of prayer beads in all of the great religions from a very early period. The Old English word "bead," derived from CCbiddan~~ to pray, is said originally to have meant merely prayer, and to have been used in this sense as early as the ninth century. In this connection also the use of the term "beadhouse" for almshouse and its inmates being called beadsmen, because as members of the institution of the almshouse they were required to say prayers for the repose of the soul of the founder of the institution, links the word with religious observance. But just when the name "bead" was transferred to the small perforated ball by which the beadsmen symbolized the prayer in keeping count of his devotions is not clear.
In the year 1377 version of Piers the Plowman a "peyre bedes," meaning a rosary or series of such balls, is mentioned, and Chaucer in his Canterbury Tales describes the Prioresse thus: � "Of sinai coral aboute hr arme she bar, A peire of bedes, gauded al with grene, And ther-on heng a broche of gold ful shene On which ther was first write a crowned A And after 'Amor vincit omnia.'
Mr. Cornelius H. Patton writing somewhat exhaustively on the subject of "Rosa-ries of the Great Religions" says that � ttTo begin with, the rosary used by our ancestors was a very simple affair called a !paternos~ ter': for the aye was originally not used and the prayer beads took their name from the only petition offered. By a natural process priests who were devoted to prayer and fasting came to be known as tpater-fosters' and in the reign of Edward I so many of these were attached to St. Paul's that the manufacture and sale of prayer � books and rosaries became a trade by itself."
As to the name "rosary" authorities differ, but the most logical derivation of the word seems to be "rosarium," the Latin for chaplet or garland of roses and Mr. Irn-manuel M. Casanowicz in his description of a collection of rosaries in the National
Museum in Washingtonmentions the fact that the corresponding words corona, chaplet, Rosenkranz, capellina � all convey the idea of a garland � possibly of an anthology, or flower-collection of prayers. He says that the custom of decorating the statues of the Virgin with garlands might have led to a liturgical use of the term and eventually to a substitution of beads for flowers.
One of the best authorities on the Muhammadan use of the rosary seems to be P. Edgar Schafer, a German missionary in upper Egypt, who says that before the rosary came into use among the Mubammadans one's prayers were counted on the knuckles of the hand, a special name being given to each knuckle for the purpose. The ones and tens were recorded on the right hand, the hundreds and thousands on the left. A very old tradition attributes to Muhammad the custom of counting his prayers on his finger tips.
The Prophet is quoted as having said to one of His discip1es:~ccBe quiet and pro-flounce the praises and mentioning of AllAh and His holiness, and do not forget them or you will forget mercy.
Count them on the tips of your fingers, because they are responsible, just as if they really could understand. For the tips of your fingers will be witnesses against you on the Day of Judgment."
Following this custom there came into use the custom of carrying the little scrip or bag containing 99 pebbles which enabled the worshipper to concentrate more completely on the Names and attributes of God accord757 757
Page 758Then the pebbles were strung and thus came the rosary of the Muhammadans.
In the fashioning of rosaries many materials have been employed and the number of beads varies according to the usages of the various religions. Several very rare and precious collections of rosaries present specimens of choicest beauty and richness. Carvings of ivory, jade, pearl and other precious stones as well as gold, crystal, olivewood, amber, jet, etc. From Mubammadan India come exquisite chaplets of matched and unmatched agate, the number of beads often differing widely from the traditional idea. There is much that is ioveiy too, in the ejaculations of praise following the recital of the divine Names such as the Takbir (God is greater) ; the Tasbih (God be praised) ; the Tahiji (there is no God but
God). "Sir Edwin Arnoldhas made exquisite use of the 99 names in his Pearls of the Faith' in which, on a single string, he has threaded ninety-nine poems on the greatness and glory of the Being sought after by men of all races and creeds," says Mr. Patton.
The Muhammadan rosary or chaplet, usually consists of 99 beads divided into sections of 33 each and the sections separated by a larger, or different kind of bead, and there is usually a hun-dredih bead of elongated shape to mark the center of the string. This long bead is sometimes called the ~~~ 'in" and is not used in the ritual. Again it is known as the minaret and is considered to stand for the name of AllAh, apart from all attributes. Tradition also associates the camel with the hundredth bead, for the story is that only the camel knows the hundredth name of God.
This knowledge being possessed by him alone accounts for his look of scornful superiority!
ttln Tibet," says Mr. Patton, "of all lands, prayer has become most mechanized.
Practically everybody carries the rosary and the prayer-wheel, and the monks have most expensive and elaborate specimens made of all sorts of materials, but that most valued above all other substances are the bones, and especially the skull bones of famous lamas. Next to achieving arbatship, that is, complete sainthood, after the manner of Buddha, there can be no greater honor for a monk than after death to have his skull cut up into small discs or balls, for the edification of those who are still bound to the wheel of this evil world." The orthodox Buddhist rosary in Tibet and elsewhere consists of 108 beads; thus by repetition this rosary may register ten times 108 prayers, or 1,080 in all, and an additional pendant increases that number to something like 5,000 which probably is the achievement of a ccreal saint" for the ordinary lama repeats five times his 108 prayers per day, bringing the number to 540.
Whether the reiteration of prayers and the resultant use of the rosary had its earliest beginnings in India, as many claim, and from there spread throughout the whole world influencing the followers of each successive revelation, or whether these usages originated in the inner consciousness of devout souis who longed for ciose and continued association with God and of their own initiative discovered the true path through prayer and meditation matters not. But certain it is that various forms of the rosary are in constant use among Christians, Buddhists, Hindus, the lamas of Tibet, the priests of Shintoism in Japan, the Zoroastri � ans, the Mullis in Iran, the Abyssinian church, � indeed we learn on good authority that three-quarters of the human race are given to some measure of its use.
Among the followers of Bahá'u'lláh there are those who have always cherished the use of the rosary and there are those to whom its use is new, for the followers of Bahá'u'lláh, having thrown off all bonds, eschewed all limitations, abolished all prejudices, have been brought together from all quarters of the globe, from all religious systems, from all national boundaries. To them there is no value in the rosary per se, nor does prayer mean the vain repetition of meaningless words and phrases. To them the rosary is as a chain and in the passing of the beads over the fingers there is a sense of the gradual closing of the door on the world of matter and the dawning of a consciousness of the nearness of God. By its use the repetition of the revealed Word brings the suppliant nearer and nearer to the feet of his Lord, flooding his soui with the joy and consciousness of eternal reunion. The spiritual vibra
Page 759tions set astir by the of God! The most precious mentioning of the Name of all rosaries are those of God awaken one to which have felt the touch a new life, a renewal of the hand of the Messenger of faith; the heart is of God and by Him have purified, the spirit quickened,been bestowed upon the the soul rejoiced and early pioneers of the the whole being set aflameFaith!
by the fire of the loveIMMEDIATELY following Naw-Rixz, celebrated in the quickened spirit which observance of the Nineteen Day Fast brings and in anticipation of the 25th anniversary of 'Abdu'l-Bahá'í visit to America, this cablegram from Haifa was received by The National Assemblies of the Baha
World:"Announce assemblies celebration marriage beloved Guardian.
Inestimable honor conferred upon handmaid of Bahá'u'lláh, R6i~iyyih
Kh&num Miss Mary Maxwell. Unionof East and West proclaimed by Bahá'í Faith cemented."
(Signed) ZUiyyih, MotherDuring that first electric moment of comprehension, the longing heart of every believer was fused in spirit to the heart of the Bahá'í World in Haifa, to become recharged with the currents of spiritual energy secreted there.
For it is not alone the union of two well-beloved individuals that is bringing about such far-reaching results. The roots of this marriage lie embedded in the soil from which the faith itself springs, and its fruits will nourish and sustain future generations.
It contributes to the permanence of the institution of the Guardianship, head cornerstone of the
Administrative Orderand focal point of the power of Interpretation, the only center wherein the seeds of unity can germinate, the purest channel from which the unfoldment of Truth springs; it is the fulfillment of 'Abdu'l-Bahá'í words, "The East and the 'West shall embrace as two lovers" and a visible symbol of the future when the spiritual dynamic contributed by the East and the World Order ushered in by the 'West shall be centered in one spot, in Haifa; it makes the followers of Bahá'u'lláh � already divorced from crumbling religious institutions � dissociated from the corruption of modern politics � more acutely aware of the sharp cleavage between a society which mocks at chastity, condones the practice of celibacy, free-love, sterile and corn-panionate marriage, unbridled divorce and between those distinctive attributes of a moral life commanded by Bahá'u'lláh as the immovable foundation of His universal society.
Though we label the various crises through which the world is passing as economic or national in character, fundamentally the problem is one of human relationships.
And in the vast complex network of personal influences in which the pattern of society is interwoven, its first nucleus, its most fundamental institution throughout all the ebb and flow of human history has been that of marriage.
Upon the stability of its laws, made in accordance with the exigencies of time, civilizations have been born, and upon its decay, they decline. It is a laboratory into which all the elements of social readjustment are tried and evaluated, the hidden core where man's deepest emotions are focused.
A true understanding of the meaning and purpose of marriage depends upon a knowledge of man as the form to which this institution, as all others, must be shaped; of a knowledge of the true axis around which man's responses to life must revolve; and a knowledge of the one power that can turn man on that axis.
Bahá'u'lláh has said, "The essence of all knowledge is the knowledge of God which can be known oniy through His Manifestations."
Let us learn how He speaks of God and of them, and of man.
(1) "From time immemorial He bath been veiled in the ineffable sanctity of His exalted Self and will everlastingly continue to be wrapt in the impenetrable mystery of His unknowable Essence. No one ex 761
Page 762cept Thysel.f can unravel the secret of Thy Nature, and naught else but Thy transcendental Essence can grasp the reality of Thy unsearchable being.
How can I claim to have known Thee, when the entire creation is bewildered by Thy mystery and how can I confess not to have known Thee, when, lo, the whole universe proclaimeth Thy Presence and testifieth to Thy Truth?"
(2) "These sanctifiedof ancient glory, are, one and all, the Exponents on earth of Him Who is the central Orb of the
Universe, its Essencegrace hath caused those luminous Gems of Holiness to appear out of the realm of the Spirit, in the noble form of the human ternple~ and be manifest unto all men, that They may impart unto the world the mysteries of the Unchangeable Being and tell of the subtleties of His imperishable Essence through Them is transmitted a grace that is infinite and by Them is revealed a light that can never fade."
(3) ccThe purpose of God in creating man hath been and will ever be to enable him to know His Creation and to attain His Presence.
Upon the reality of man, He bath focused the radiance of all His names and attributes, and made it a mirror of His Own Self."
ttThou art My dominion and My dominion perisheth not, wherefore fearest thou Thy perishing? Thou art My light and My light shall never be extinguished, why dost thou dread extinction?
Thou art My glory and My glory fadeth not, thou art My Robe and My Robe shall never be outworn.
Abide then in thy love for Me that thou mayest find Me in the realm of glory."
Against such a background made luminous by such concepts, man must learn to move in obedience to Divine laws as the oniy ones fitted to mold him and society. Religion as revealed by the Prophets must be recognized to have the right to regulate human conduct. For it alone surrounds and embraces in its comprehension all realities, the tangible proofs of science as well as the invisible power of the abstractions of the spirit. It is this power � or its lack � which brings about the birth or death of great historic toric epochs, and a new awareness to man of himself as an eternal, spiritual being. Today man, enmeshed like a Jonah in the whale-like body of materialism, is enslaved to an animal condition. Static and fixed about a confused and torn axis, a center of conflicting emotions and ideas on the very essentials of life, he is either consumed by hatreds or frozen sterile to any thought of mitigating the misery and injustice that sweep the world.
We need to reverse this process. To seek a calm and fixed and stable axis around which the responses of mind and heart � of both the greatest and smallest social unit � must revolve, tempering the cold of one and heat of the other; an instrument by which all capacity may be measured, a constant point wherein the van-colored racial and cultural individual temperaments may each retain their special characteristics yet embrace one another as in the unity of light.
All these requirements are met in the Love of God. 'Abdu'l-Bahá says, ccThere are four kinds of love: (a) CCThe love of God for His Creation, the reflection of Himself in the mirror of creation. Through one ray of this Love all other love exists.
(b) "Love of God for His children, His servants.
Through this love man is endowed with physical existence until, through the breath of the Holy Spirit � this same Love � he receives eternal life and becomes the image of the Living God. This Love is the origin of all love in the world of creation.
(c) "The love of man for God. This is faith this is attraction to the Divine World, entrance into the Kingdom of God, receiving the bounties of God.
This love is the origin of all philanthropy; this iove causes the heart of man to reflect the rays of the Sun of Reality.
"Bahá'u'lláh says, love Mc that I may love thee.If thou lovest Mc not, My love can never reach thee.'
(d) ttThe ioyc of man for man. The love which exists between the believers is prompted by the ideal of the unity of spirits. This love is attained through the knowledge of God, so that men see the Divine Love reflected in the heart. Each sees in the other the Beauty of God reflected in the soui, and, finding this point of similarity, they are at
Page 763MARRIAGE TN THE BAHÁ'Í FAITH 763
tracted to one another in love. This love will make all men the waves of one sea, the stars of one heaven, the fn~its of one tree.
(!Bt the love which sometimes exists between friends is not true Jove, but is subject to transmutation.
As the breeze blows, the slender trees yield.This kind of love is originated by the accidental conditions of life. This is not love, it is merely acquaintanceship; it is subject to change.
Life might be expressed in the form of a triangle.
The base is laid upon the connection between the expression of life's duality � negative and positive, active and passive, male and female, giver and receiver. Real-fry is at the apex and cannot be realized in the submission of one basic force to another or loss of identity of either, but that the essential quality of each is equally contributed to meet in a common center higher than and outside each other.
This analogy illustrates the contribution of man and woman, potentially equal in the faculties in which they share and of those particular gifts in which they differ.
Together they are ccthe two wings of a bird" sharing equally in the power of mind and spirit while differing in aspect and the fields in which their specialized gifts qualify them to operate. Mubammad stated that everything was created in pairs: man and woman each have vacuums in their nature which seek completion. Cognizant of this void and realizing the necessity for its fulfillment, 'Abdu'l-Bahá wrote: "Regarding the question of matrimony: know that the command of marriage is eternal.
It will never be changed or altered. This is a Divine creation and there is not the slightest possibility that change or alteration shall affect this Divine Creation."
"Among the majority of the people of the world marriage consists of physical relationship, and the union and relationship is but temporary, for at the end physical separation is destined and ordained.
But the marriage of the people of Baha must consist of both physical and spiritual relationship.
When relationship, union and concord exist between the two from a physical and spiritual standpoint, that is real union and is therefore everlasting.
"Consequently when the people of Baha desire to enter the sacred union of matrimony, eternal connection, ideal relationship, spiritual and physical association of thoughts and conceptions of lifc must exist between them, so that in all the grades of existence and in all the worlds of God this union may continue forever and ever. For this union is a splendor of the Light of the Love of God."
Referring to those who become spiritually awakened after marriage, He writes: "Like-wise if the souls become real believers in God they will find themselves ushered into this exalted state of relationship, become mant-festers of the Love of the Merciful, and exhilarated by the cup of the love of God. Undoubtedly that union and relationship is eternal."
'Abdu'l-Bahá in writing to a Bahá'í stated that everyone bad an affinity, but that affinities did not always meet in this world, and if they did, they might not be happy together, as this was not a place for perfect happiness.
He added that there was no power that could keep them apart and that in one of the worlds of God they would recognize their oneness, and go through eternity inseparable.
He refers further to this: ccThc souis who sacrifice self, become detached from the imperfections of the realm of man and free from the bondage of this ephemeral world, assuredly the splendors of the rays of Divine Union shall shine in their hearts, and they shall find ideal relationship and happiness in the Eternal
Paradise."Out of the fusion of two souls a third subtle entity is born. Though invisible and intangible on earth it is the composite soul of true lovers. The progress of one mysteriously influences the other, they become the tutors of each other's soul. Distance or death, being physical forces, cannot cause its disintegration.
To a Bahá'í whose husband had died, the Master wrote: CCB confirmed with such deeds as to become the cause of his joy and happiness in the other world."
When marriage has such permanent value, we can understand the importance of the preliminary steps which lead up to it.
CCJ~ this Merciful AgeThe Bahá'í engagement is the perfect communication and
Page 764the entire consent of both parties. However, they must show forth the utmost attention and become informed of one another's character, and the firm covenant between them must become an eternal bond and their intention must be everlasting affinity, friendship, unity and life."
No parental interference is permitted until after careful study of each other's character and the sincerity of one another s intentions are assured. Then the matter is brought before the four parents for consent. If consent is given a three months' engagement is suggested.
Should the consent be withheld for any just cause, the two may strive to eradicate the cause, while if the reason for dissent seems founded on prejudice, the matter may be brought before the Local Assembly.
These laws might seem to restrict rather than extend the means of human happiness. The Faith of Bahá'u'lláh is to establish unity and all these laws are to widen the area of that unity. Marriage is not primarily for the gratification of personal desires. Dr. Alfred Adler says, "Love and marriage are never the private affair of anyone: they are the concern of the whole of mankind, and they constitute a social problem."
In the World Order of Bahá'u'lláh, society is dedicated to the service of God: marriage is one aspect.
Though adherence to the laws of the country of origin is compulsory, the Bahá'í marriage ceremony � performed by any chosen Bahá'í of voting age and in the presence of nine witnesses � circles around this theme. 'Abdu'l-Bahá when performing the wedding ceremony of two trinian Bahá'ís in London first asked each one separately, ttDo you love � with all your heart and soul?"
Then joining their hands together, He asked them to repeat after Him the words, "We do all to please God." Further instructions are: ceThe bridegroom must, before the brides-men and a few others, say, cVeriLy we are content with the will of God.'
And the bride must rejoin: tVerily, we are satisfied with the desire of God.' This is Bahá'í matrimony."
The iove which each partner bears for the other is made subservient to the love of God and is merged solely to increase their capac-.
ity to serve Him. Not through centering all their forces upon each other is the reality of the beloved found. That love fluctuates and is conditioned by outward circumstances. One moment it is aroused by ephemeral incidents and accidents, the next to hate by the irritations which close proximity sometimes brings.
But in seeking unity in the love of God (the apex higher than their separate selves), the inmost reality of each is found, for it is a magnet which can oniy draw forth truth.
Though the currents of life's experiences eddy around the outer rim of existence, yet the very heart of one's being rises upward to lie undisturbed in the unity of this Divine love. The deep happiness of such a union makes more clear the meaning of procreation as the primary purpose of marriage. Bahá'u'lláh forbids celibacy and commands, "Enter ye into wedlock that one may rise up in your stead." When one has touched even the outer fringe of the joy which faith in Bahá'u'lláh brings, a lifetime spent in grateful service seems too short. It is then the greatest privilege and most sacred obligation to bring into being those who may continue in joy to serve and praise God, who showers those bounties on His conscious servants.
The most fundamental attributes of love, faithfulness and loyalty which attract and eternally connect the souis with God, are the qualities which bind lovers together in marriage.
Chastity then is a prerequisite and adultery an abomination.
The deferment of marriage, due to economic causes and industrial life which now has lowered the morale, will disappear in the new World Order. A new sense of values is arising in this age, and "one moment of chastity is equal to ten thousand years of adoration."
The severe punishment imposed upon adultery by Bahá'u'lláh we can understand. When marriage is entered into in the Bahá'í spirit and the promises are made not to one another but to God~tcPromise not that which you cannot fulfill" commands Bahá'u'lláh � adultery is a complete violation of that pledge and a negation of the forces of unity; it is spiritual anarchy affecting both the innocent and the guilty; it is blasphemy towards that Source to which both turn.
Should one of the partners in a marriage entered into sincerely,
Page 765MARRIAGE IN THE BAHÁ'Í FAITH 765
afterwards meet another who was his or her true affinity, the violation of the former vows can only more deeply separate the affinities. For it is a spiritual attraction which cannot be truly consummated except in the 'ove of God. There are all the worlds of God where such lovers may unite.
In the matter of divorce 'Abdu'1 � BaM states: "The friends must strictly refrain from divorce unless something arises which compels them to separate because of their aversion for each other; in that case, with the knowledge of the Spiritual Assembly, they may decide to separate.
They must then be patient and wait one complete year. If, during this year, harmony is not re-estab-lished between them, then their divorce may be realized. The foundation of the Kingdom of God is based upon harmony and love, oneness, relationship and union, not upon differences, especially between husband and wife. If one of these two become the cause of divorce, that one will, unquestionably, fall into great difficulties, will become the victim of formidable calamities and experience deep remorse.
Should the husband absent himself from home and neglect to notify his wife of his movements, Bahá'u'lláh has given her the right to divorce him and to remarry, but He added, ttjf she is patient it is better, for God loves those who are patient."
Divorce is made slightly easier than marriage.In the future, when through evolution we have more appreciation and greater understanding of Bahá'u'lláh's ordinances, divorce will be rare and the forces of disunion would have to be so great as to endanger one another's spiritual growth and physical health. The year's separation before divorce is granted will abolish all the abuses of the present day when incompatibility of temperament is based upon the childish dislikes of undisciplined adults rather than on any legitimate cause. The problems of marriage are, for the most part, fundamentally problems of living, so its failure is to acknowledge defeat in one's adjustment to life and lack of faith in the love of God.
This love of God is the indwelling spirit of every human creature, which motivates him as an individual in the personal contacts of his every day. But that spirit, to become the living force of civilization, must be transformed into its social counterpart of Justice. Within Bahá'u'lláh's Plan for World Order, the Houses of Justice (local, national and internationally) become the lamp which diffuses the flame of this love into Justice. Upon the members of the local Houses of Justice � now called Spiritual Assemblies � lies the responsibility for the spiritual and material unity of the group as a whole; upon each individual member lies the sacred obligation to maintain that unity by turning to that body for advice or the solution to any problem affecting the relationship of two or more individuals.
And the decision of that freely elected body (chosen in the spirit of prayer), is unanimously obeyed.
The highest point of fulfillment to be reached through the Administrative bodies and the first point of contact with the invisible, spiritual resources of the Faith of Bahá'u'lláh both meet in the institution of the Guardianship. The Bahá'í World celebrates in the marriage of the first Guardian the further strengthening and safeguarding of its glorious destiny. Each Bahá'í man and woman, within an infinitely smaller orbit, strives to make his or her own marriage become a vital and integral part of that future, the Golden
Age of Bahá'u'lláh.To that end and in the words of 'Abdu'l-Bahá, they pray: CCGIOU be unto Thee, 0
My Qod! Verily this Thyservant and this Thy maidservant have gathered under the shadow of Thy Mercy and they are united through Thy favor and generosity.
0 Lord, confirm them in Thy Servitude and assist them in Thy Service. Suffer them to become the Signs of Thy Name in Thy world and protect them through Thy BestowaL which are inexhaustible in this world and in the worlds to come. 0 Lord, they are supplicating towards the Kingdom of Thy Mercifulness and invoking towards the
Realm of Thy Singleness.Verily they are married in obedience to Thy Command.
Cause them to become the Signs of harmony and unity till the end of time.
"Verily Thou art the Omniscient, the Omnipresent and the
Almighty."Nucleus of a new center of the Faith in Egypt, the Bahá'ís of Tanta.
Bahá'ís of the village of Hisar, Iran.ONE of America's well � known liberalists, Professor Herbert A. Miller, Professor of Sociology in Bryn Mawr College, gave the writer in December, 193 6, an interview on the subject of the Bahá'í Faith.
I wish to preface the interview by telling readers a little about this strong, sane thinker who stands courageously for the oneness of the world of humanity. He attracted nationwide attention when his contract at
Ohio State Universitywas not renewed for the year 19311932, since his reputation was such that a spontaneous and almost universal protest arose in the universities throughout America. The three reasons for his dismissal were: support of Gandhi, his attitude on the race question and his objection to compulsory military training in the university. In the investigation that followed he was completely vindicated by the report of the committee of the Associa-don of
University Professors.Tn 1918, he was associated with the Carnegie Corporation's study of the methods of Americanization, his investigations resulting in the book ccold World
Traits Transplanted." Twoother books of his which can with great profit be studied are "Races, Nations and Classes" and ttlh Beginnings of Tomorrow."
Few men have a better understanding of the situation of the world and what confronts us than has Professor Miller, and his views about the Bahá'í Faith and what it is actually accomplishing are of deep interest.
He said to me during our conversation at his home in Bryn Mawr that as a sociologist, his special field had been racial and national relations: "I've been interested for thirty years in trying to solve conflicts between races and nations, and that falls into the area of Bahá'í interests, as you know. The thing that interested me when I first heard of the Teachings of Bahá'u'lláh was how, coming at this particular set of questions in a totally tally different way � namely, from a religious background � He had arrived at the same kind of conclusions as I had when I tried to make a scientific approach.
Therefore, I was inclined to be interested."Professor Miller is very frank, open, sincere, lovable; he said that though his aca-dernic snobbishness hesitates to ally itself with any movement and is anxious to stand off from all movements, yet he is glad that everybody is not an academic person!
"For many years I have insisted there is only one problem in the world," he said, "and that problem is learning to live together; and it seems to me that at this time almost every scientific and moral force is driving in that direction. Anthropology and psychology have broken down the previous claims of natural differences between peoples so that now nothing is left except to break down the artificial, cultural, political and economic absurdities that frame themselves into nationalism and various types of group consciousness."
Dr. Miller added that while an approach to the solution of these problems needs to be made through the scientific and moral methods, one of the most remarkable teachings of Bahá'u'lláh � considering that the time when it was made was at least forty years before the issue could have been clarified in the West � is that there is no conflict between religion and science.
He considers this one of the most remarkable in the whole of the CCUtt " of Bahá'u'lláh and he adds. "Peihaps my snobbishness does not permit me to say ~Reve1ation'! This makes it possible for a religion which is lust as universal as thought itself, really to exist and be vital. Now, of course, people of other Faiths accept this principle but at that time, when Bahá'u'lláh first gave it, no people accepted it, unless there may have been a very few Muhammadans.
As far as I can discover, there is nothing in the whole social, 767
Page 768moral program of the Ba1A'i Faith that is in conflict with the most enlightened findings of social scientists."
When I asked ProfessorMiller where he had heard of the Bahá'í Teachings, he said he had first heard of them in our country from Dr. Albert Vail and Mr. Louis Gregory. He said that when he was in Beirut, Syria, in 1930, he was in the Beirut University Hospital where there were two nurses who were Baha'is, also he had met Mr. Zaine, son of the Secretary of Shoghi Effendi, Guardian of the Bahá'í Cause, and had been introduced to a cousin of the Guardian, a senior at that time, in the University.
Dr. Miller explained, too, how he had met Bahá'ís in various places and he said: "What appealed to me is their attitude on the race question; none of the feeling of superiority or inferiority of races that still goes on among many Christians, have I ever seen among Baha'is. These are personal matters, some of these things can be practised by individuals; but there are other great questions like universal peace that must wait on slow development. The Bahá'ís haven't yet established an international language in all the schools of the world, they haven't achieved international understanding; many of the Principles of Bahá'u'lláh are not yet fulfilled � perhaps not yet fulfihlable, but the important thing is that there is a religious group very much aware of them, which by purity of purposes and practices can nag on other religionists to live up to their own ideals. Both the Bahá'ís and Gandhi insist that all religions are basically aiming to solve these same problems. So somewhere, in their ideals, if they haven't been cluttered up with theology, there is a pure aim.
When I asked this interesting professor about his meeting with Shoghi Effendi, he told me: ~ had known about Shoghi Effendi when I visited at the American University at Beirut where he had been a student.
I had met some Bahá'ís in Jerusalem, and so one of the first things I did when I reached Haifa in the winter of 1926, I went to the house of Shoghi Effendi, and sending in my card mentioned that I had known Dr. Vail and Mr. Louis Gregory.
He invited me to tea, and I remember we had tangerines from 'Abdu'l-Bahá'í Garden that afternoon.
[Such a beautiful smile of pleasure passed over his countenance as he spoke of those delicious tangerines from the Master's Garden!]
"We had a most delightful time. As usual I became professional and asked all the baiting questions I could think of; we had such a delightful time that when I came back to Palestine in 1930, I repeated my visit to
Shoghi Effendi."I remember so well Dr. Miller's last statement in the illumined conversation that afternoon in his Bryn Mawr home: N have frequently said that it will be quite a while before the liberal world in practice catches up with the liberal plan of Baha'is, and from my academic mountain top, frequently I feel compelled to say, tMore strength to the Baha'is!'
Page 769EVERY man and woman who has reached maturity realizes that human life has undergone more fundamental changes during the past century than it had during the preceding two thousand years. Ever since the rise of science endowed the modern mind with power to manipulate the forces of nature and to a large extent to control them through mechanical invention, mankind has increasingly become subject to the law of change. At first this new power was felt to be identical with progress.
The great war, however, and the political and economic revolutions which developed out of that world disaster, have compelled us to reexamine the very basis of our social activity and try to find ways to control the larger human movements that they may not overwhelm us with even greater destruction than has already brought misery and released fear in so many parts of the earth.
What is vitally needed is some social philosophy that will fit the facts of human life today with something of the same precision as that with which science fits the facts observed in the lower order of nature � some conception of the true principles underlying civilization that will enable the nations and peoples to find the way out from mutual antagonism and discord to mutual cooperation and peace, from mutual fear and suspicion to general assurance and amity, from the burden of poverty to the freedom and dignity of a well-ordered human existence. What has been gained if we have acquired mastery over the titanic forces of chemistry and physics, if at the same time we have become slaves to our ignorance of the laws and principles governing man's own individual and collective life?
This need of a new and constructive human outlook was emphasized in the
Bahá'í769 teachings many years ago, even before the war of 1914 shook the world.
In the middle of the last century they taught, "That which was applicable to human needs during the early history of the race could neither meet nor satisfy the demands of this period of renewal and consummation From every standpoint the world of humanity is undergoing a reformation. The laws of former governments and civilizations are in process of revision, scientific ideas and theories are developing and advancing to meet a new range of phenomena This is the cycle of maturity and reformation in religion as well And this reformation and renewal of the fundamental reality of religion constitute the true and outworking spirit of modernism, the unmistakable light of the world the divine remedy for all human ailments."
The same note is sounded even more as-suringly in the following passage: 'tln this present cycle there will be an evolution in civilization unparalleled in the history of the world.
The world of humanity in this cycle of its completeness and consummation will realize an immeasurable upward progress." Such an affirmation might appear to be no more than an expression of hope and optimism repudiated by the facts of this changing world, unless we reflect carefully upon the true character of these recent earthshaking events that outwardly seem so incomprehensible and even appalling to the average man.
As we go more deeply into the Baha teachings, we find that they give a clear and rational explanation of the apparently chaotic condition of this extraordinary age. In the light of this interpretation we see how all of these many social changes and perturbations form part of one definite historic trend. It is as though explorers in an unknown country, surrounded by possible
Page 770unexpected dangers on all sides, were to be given a map which would show clearly just where they were and the true character of the country about them.
With this accurate knowledge, they would no longer fear the danger of becoming forever lost.
Such a map the Bahá'í teaching gives to our confused world. This map, showing the strange "country" which modern civilization has become, makes clear that a long historic trend, covering countless ages, � the trend toward the separation of peoples into divided and antagonistic races and nations, � has in our time come to an end. Throughout all history, the movement of peoples has been one not merely of physical separation, but also of emotional, mental and moral diversity.
'The isolation of social groups, large or small, has been the basis of man's collective experience since the dawn of time. The result of this movement of separation and diversity has, been to establish firm and enduring differences of language, custom, belief and outlook upon every branch of the human race.
Humanity has never really existed � what have existed were no more than separate and distinct tribes, nations and races, each denying to the other as far as possible the rights and privileges necessary to an ordered human life, even, in fact, the recognition of one common and universal God.
But now that vast and tremendous scattering of the peoples has come to an end. The fundamental movement underlying this modern time is toward unity.
For the totally unforeseen result of the new power of science has been to destroy the very source and cause of social isolation throughout the earth.
The nations, races and peoples are today, whether they relish it or not, living together in one unitary physical environment, one supernational economic civilization from which no race nor nation nor people can possibly escape.
As the Bahá'í teachings declare, ~tThis handful of dust, the earth, is one home. Let it be in unity. Fellowship is the cause of unity, and unity is the source of order in the world."
To this unified physical environment, however, each organized society has brought its habit of separation and its long established differences and. antagonisms, the inevitable result of the tribal outlook developed during past ages. Can this new household of mankind, this firmly-knit, worldwide society which science has produced, possibly survive disaster if the old tribal outlook, now in possession of armaments a million times more destructive than bow and arrow, sword and spear, continues to dominate the minds and hearts of men?
This menace of the calamity that would follow another explosion of the sinister power of modern armaments is something entirely new to human experience.
It stands as a universal problem before every people and before every individual in the world. We live today under a threat of social disaster quite as real and far more portentous than the menace of physical disaster that has loomed over those unfortunate people who live beside flood-swollen rivers and who have not known from day to day, from hour to hour, whether the embankment would hold.
Thousands of anxious statesmen, economists, students and men of responsible affairs in all parts of the world, realize this social menace and are bending every energy to find a solution. Yet the conflict of policies and interests rises higher and higher year by year, armaments increase, and no adequate basis for a universal understanding of the essence of the problem has yet been found.
Now let us turn again to the Bahá'í map. There we discover that it does not deal primarily with these external matters of political and economic policy, but deals rather with human attitudes and relations.
It sets forth that, ttThe most important principle of divine philosophy is the oneness of the world of humanity, the unity of mankind, the bond conjoining East and West, the tie of iovc which blends human hearts.
For thousands of years we have had bloodshed and strife. It is enough: it is sufficient. Now is the time to associate together in love and harmony.
The divine purpose is that men should live in unity, concord and agreement.
Consider the virtues of the human world and realize that the oneness of mankind is the primary foundation of them all."
Here, in this striking and altogether new aspect of truth, the "oneness of mankind,"
Page 771A group of the Bahá'í school children of Tihr&n, IrAn.
Page 772we have the essential link between the social problem on the one hand, and man's latent and innate God-given powers on the other. It is to the degree, and oniy to the degree, that the race learns how to respond to this conception of underlying oneness that we shall be able to take the steps that lead from strife to cooperation and peace. The Bahá'í teachings come to us as nothing less than a necessary reeducation of the spirit of man in the divine art of unity. The conditions of the age are unprecedented; too obviously our traditions and established customs fail utterly to meet them; we require a new presentation of spiritual, ethical and social truth in terms of our altered environment in order to transform the nations and races into a true mankind.
No one would think of allowing his child to grow up without education or would send him out into this highly specialized industrial age with the unequipped and untrained personality of our primitive ancestors.
Why, then, since we are all merely children in relation to the problem of world unity, should we so complacently trust that we can solve that problem and meet that emergency without preliminary training, without requisite knowledge of the underlying forces now controlling our destiny?
We cannot go back to the simpler ways of our ancestors.
We cannot halt the vast movement of modern science.
The world has become one home. Somehow we must fit ourselves to live together in that home.
And the first step is for us to become humble, with a humility that is willing and eager to learn new truth when new and unprecedented problems are to be solved.
The Bahá'í teachings tell us that what has happened to us all is that a new age and cycle have dawned: "This is a new cycle of human power. All the horizons of the world are luminous, and the world will become indeed a garden and paradise.
It is the hour of the unity of the sons of men and of the drawing together of all races and all classes. You are loosed from ancient superstitions which have kept men ignorant, destroying the foundations of true humanity. The gift of God to this enlightened age is the knowledge of the oneness of mankind and of the fundamental oneness of religion.
War shall cease between nations, and by the will of God the Most Great Peace shall come."
Thus the Bahá'í teachings summon us to the attitude of seeking and recognizing truth.
Imbued with that attitude, we can take the first step of realizing that the changes of this age are a clarion call to the soui and conscience of human beings everywhere on earth. Rightly understood, these changes and perturbations mean that destiny has chosen this age for the race to learn greater lessons than any previous age was prepared to understand.
When we come to see our fellow men as bewildered searchers after truth, even as you and I, then we can make contact with them on levels raised high above these confusions that in reality are but destroying a dead past that we may enter this dawning age of true advancement. ccof one tree are ye all the fruit and of one bough the leaves. The world is but one country and mankind its citizens."
THE DIVINE PHYSICIANWe have seen how the teachings of the Bahá'í Faith help us directly in these perplexing times by explaining the true nature of the startling events throughout the world that cause us all such uneasy dismay as we read of them in the daily press. We found that, instead of indicating that our planet is rapidly drifting into a state of uncontrolled anarchy, chaos and destruction, as an uninstructed observer might well suppose, these far-reaching changes and perturbations are in reality the outworkings of beneficent forces, preparing for the advent of a new cycle of unimagined progress in human achievement and happiness, � a new age which lies just before us and awaits only the opening of our hearts and minds and the adjusting of our lives to its fundamental principle of world unity, the oneness of mankind. And these very events, though painful, even shattering at times, are themselves helping us to cast off the shackles of outworn beliefs and practices that hold us back from this true understanding.
How simple and naive today seems the hopeful attitude that prevailed during the last century, that in science and invention modern man has found a miraculous power to make the ancient dream of peace come
Page 773true and to bring plenty and happiness to the earth!
Granting the miraculous virtue of that power to multiply material things, greatly extending even the fertility of the soil, nevertheless it has become only too obvious that these beneficent results have not transformed human nature; that, on the contrary, they have intensified the tribal instinct and enabled it to express itself in the most destructive conflicts in all history. But through these catastrophes we are siowiy learning.
Contrasted with the desolate waste which human greed and ambition threaten to make of the earth, the new age of which the Bahá'í teachings tell seems a veritable paradise in its freedom from those vicious qualities that make for separation, rivalry and war. Here we stand together in, this waste land of struggle and violence, without security, lacking assurance, while before us lies that garden of fruitful labor and opportunity � that promised age of world unity and peace, the hope of which has never left us, even in our most desperate hours. The power of science to produce abundance for every human being is not to be doubted. That new force, properly directed and controlled, can fulfill the ancient vision of a better existence on earth.
But, uncontrolled, or improperly controlled, it offers before our horrified eyes today only too convincing proof of the truth of the Bahá'í teaching: "Science cannot cure the illness of the social body.
Science cannot create amity and fellowship in human hearts. Neither," it goes on, "can patriotism nor racial allegiance effect a remedy A single glance over the world makes this clear, as well.
Only a spiritual power can meet our need, these teachings say; the supreme power of a common faith, with the resulting common understanding of the fundamental nature and aim of life.
This power is likened to the life in the human body, which harmonizes the differences of parts and members into mutuality and agreement, establishing so great a unity in the bodily organism that if any of its parts is injured or becomes diseased all the other parts and functions sympathetically respond and suffer, so perfect is the oneness which exists. And as this human spirit of life is the cause of coordination among the various parts of the human organism, so the higher spiritual forces are the controlling cause of the unity and coordination of mankind. "Today the greatest need of the world is the animating, unifying presence of the Holy Spirit," Bahá'u'lláh writes. "Until it becomes effective, penetrating and interpenetrating hearts and spirits, and until perfect, reasoning faith shall be implanted in the minds of men, it will be impossible for the social body to be inspired with security and confidence. Nay, on the contrary, enmity and strife will increase day by day and the differences and divergencies of nations will be woefully augmented."
This supreme remedy for the world's sickness is given to us only through those outstanding figures in history, the seers, the prophets � the divine physicians. What influence ever exerted upon earth is so potent, so renewing both to the individual and to the social group, as the creative Word uttered by the chosen Messenger of the Supreme Will? Under its dynamic force the most abject and impotent peoples have been raised from servitude to become the leaders of civilization. For hundreds of years after it is uttered the mysterious Truth is treasured and revered, an enduring source of vision, of courage, of wisdom, of integrity, of humane character, of devotion to the highest interests of the community. Where before men were in the darkness of strife, the revealed Truth brings light like the rising of the sun. Where before the social body had been weak and diseased, the Truth caine through the divine physician to heal what human capacity could not heal. This healing force ~ the light from the Sun of Truth bringing by its infinite power life and illumination to all mankind; flooding all souls with divine radiance, conveying the blessings of God's mercy to the whole world." So does the Bahá'í Faith explain the power by which humanity, from age to age, is given capacity to rise above itself. "The divine Reality (God) may be Likened to the sun and the Holy Spirit to the rays of the sun. As the rays of the sun bring the light and warmth of the sun to the earth, giving life to all created beings, so do the Manifestations (the prophets) bring the
Page 774power of the Holy Spirit from the divine Sun of Reality to give light and life to the souls of men."
Had there existed through the ages real agreement upon the basic principles of spiritual truth, we should never have developed these armed and competitive national societies. One who holds to the truth that his own being is subject to spiritual law and that all other men were similarly created cannot plot violence and destruction for his fellowman.
International violence has gradually arisen because the realization of the divine will and purpose has been everywhere incomplete, inconstant and obscured by immediate human interests.
We must not forget that primitive human society was founded upon religion and that all civil codes, cultures and philosophies depended upon a religious sanction. But each tribal god was jealously limited to the advantage and welfare of the tribe. And a heaven so filled with competitive, jealous gods meant that the origins of ciVilization were rooted in the fundamental assumption that mankind is not one kingdom of reality, but diverse races and peoples. We see this ancient tribal worship still practiced in our own day all too vigorously, in the attitude that man can have no higher loyalty than to his own class or race or state.
So, underlying any true and enduring basis of world unity, is the necessity of finding harmony and agreement in our recognition of the oneness of God and of the urn-versality of spiritual truth. The Bahá'í teachings throw an illuminating light upon this vital need.
They show that the prophets, the divine physicians, who founded the great religions gave their teachings in two forms. One held the universal truths which are constant and eternal: in the other form they established ordinances of a secondary nature which were adapted in each case to the widely differing social and cultural conditions of the various peoples to whom they spoke. By holding to the universal truths, upon which all the prophets are agreed, � that there is but one God; that He commands love and unity � and by realizing the local and temporary character of the secondary matters, the peoples of this day can enter into a unity of the spirit so potent that it will bend our collective energies and social instrumentalities to the supreme task of establishing unity in the political, economic and other social fields throughout the world.
Another Bahá'í commentary upon the true nature of religion is that revelation is progressive, for each age and cycle disclosing an ever-enlarging measure of that truth which in itself is immeasurable.
Man's capacity alone limits the outpouring.As he develops, he may take a larger vessel to the inexhaustible well.
This progressiveness of truth constitutes a principle of the utmost importance.
It serves to test the sincerity of every faith and belief. Religion as a progressive factor in man's life gives us a door opened to the future.
Without spiritual progress we are limited to a past which can never be restored.
Can anyone say that human development has come to an end? Or can anyone deny that it has been through the revelation of new and larger truth age after age that mankind has successively attained the unity of tribe, or race, and then of nation? And surely it is unthinkable that these modern powers and resources, so new, so miraculous, have been given us soic-ly to make warfare and strife the predominant human enterprise, as they are today.
Once more, as so often in the past, the world is in dire need of renewal and enlargement of the spiritual truth and power that alone can produce order and justice in society, for it alone can lift us from the state of the rational, selfish animal, where we seem for the most part to be, to the state of man. To strengthen and encourage us in our need, we are told in the Bahá'í writings: "A new life is in this age stirring within all the peoples of the earth; and yet none hath discovered its cause or perceived its motive. 0 ye children of men! The fundamental purpose animating the Faith of God is to safeguard the interests and promote the unity of the human race This is the straight path, the fixed and immovable foundation.
Whatsoever is raised on this foundation the changes and chances of the world can never impair its strength, nor will
Page 775the revolution of countless centuries undermine its structure."
THE NATURE OF MANThe highest form of human society is that based upon the principle of voluntary cooperation and sustained by a mutual loyalty for the attainment of the general welfare. The lowest type of society is based upon coercion and force, motivated by fear, and made incapable of true progress because divided by suspicion inherently incapable of releasing the spiritual power of enthusiasm and inner fulfillment.
When we apply this truth to presentday civilization throughout the world, we find all too many areas reduced to the level of coercion, too few that permit self-respect and the voluntary cooperation characterizing human beings in a condition of equality. Since, therefore, the quality of the social structure depends ultimately upon the integrity of human character rather than upon formal laws and statutes, it is clear and evident that cooperation cannot be established among the nations, races and classes of earth until men themselves have acquired the necessary spiritual powers.
Long before the atheistic Roman statesman asked the question, What is truth? a greater and more heroic soui in Israel had raised the same question in this significant form: What is man, that Thou art mindful of him?
What is man? Consider the appalling confusion that exists today in all matters of general social policy.
Scarcely can two perSons be found anywhere to agree fully on a solution of any phase of the world's major problems. That confusion, which binds with heavy chains the struggling body of a suffering mankind, is nothing else than a reflection of the real confusion darkening this age, the ignorance concerning the nature and the possibilities of man. Until we have learned what man is, and what man can be, it is futile to build any social structure upon the shifting sand~ of ignorance and unbelief.
There could be no more poignant statement on this spiritual condition than these words of the Founder of the Bahá'í
Faith:ctThe vitality of men's belief in God is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corruption of ungodliness is eating into the vitals of human society; what else but the Elixir of His potent revelation can cleanse and revive it?"
What wonder, then, that so many conscientious persons today long for a return to the simpler age of living faith, when men sincerely believed in such mysteries as the soul, the love of God, the spiritual destiny of the race, and access to a guiding Providence and a sustaining Will?
But between us and that simpler age stands all the vast body of knowledge created by physical science.
The telescope plumbed the skies and found no naive, primitive ~~heaven"; and the microscope probed all matter, including the stuff we are made of, and found no organ or visible instrument of the soui. Therefore a genera-don arose which felt it had to choose between faith and reason, between hope and truth � and it turned away from the convictions of the simpler age.
The Bahá'í teachings meet this supreme issue squarely.
They reestablish the foundation of hope and faith, not by denying or neglecting the particular truths of science, but by carrying the scientific attitude forward and onward to deal with a higher order of truth. Their purpose is to identify faith not with credulity but with conscious knowledge.
The true scientist does not form his opinion until he has considered all the relevant facts. If a certain law is formulated, and then new facts appear which obviously contradict the law, he knows that it is not a scientific law but only an opinion, and he takes up the problem afresh. In dealing with the facts concerning the nature of man, the true scientist would not, for example, base his conclusion merely upon a study of infants and children, excluding all adults. Neither would he confine his study to the people of any one social class, or nationality, or race. No � if we are to accept as laws any formulas advanced concerning the nature of man, we must certainly, and above all, include in our range of vision those who are the true and chosen leaders of humanity, the seers and prophets, who in their moral and ethical ajualities are the most
Page 776We must also include in our vision that vast realm of historic truth which makes it so evident that these seers and prophets have been the educators of mankind and their influence the dynamic principle of an evolving civilization.
The first principle of any valid psychology is that man has capacity to transcend what we call human nature when he responds to the call of a higher type of being.
In this call he realizes a new measure of possibility within himself, just as the possibility of the seed is fulfilled through the mysterious chemistry of the sun shining upon the earth in spring.
"Education," the Bahá'íwritings testify, ttis of three kinds: material, human, and spiritual.
Matetial education is concerned with the progress and development of the body, through gaining its sustenance, its material comfort and ease. This education is common to animals and man. Human education signifies civilization and progress: that is to say, government, administration, charitable works, trades, arts and handicrafts, sciences, great inventions and discoveries of physical laws, which are the activities essential to man as distinguished from the animal. Divine education is that of the Kingdom of God: it consists in acquiring divine perfections, and this is true education.
"Tb it is clear and evident that man needs an educator, and this educator must be unquestionably and indubitably perfect in all respects, and distinguished above all men.
ttThough man has powers and outer senses in common with the animal, yet an extraordinary power exists in him of which the animal is bereft. The sciences, arts, inventions, trades, and discoveries or realities, are the results of this spiritual power. This is a power which encompasses all things, comprehends their realities, discovers all the hidden mysteries of beings."
This positive assertion is explained most clearly by the interpretation of the law of evolution found in the Bahá'í writings.
The world of nature, according to the Bahá'í teaching, has three different kingdoms or classes of existence.
The first kingdom includes the mineral, and the principle of this kingdom is cohesion.
The second kingdom or class is that of the vegetable organisms, which show forth not oniy the principle of cohesion but also that of growth. The third kingdom of existence in nature is the animal world, and here we see operating a third principle, that of sense perception and sensibility. The world of mankind, while it is immersed in nature, and subject to the laws and principles which control the three lower kingdoms, is raised above nature by its possession of two powers or qualities not existing in mineral, vegetable or animal organisms.
The first of these exclusively human attributes is that of rational intelligence.
The mind of man, with its capacity to perceive and understand abstract and universal truths, is nothing else than supernatural.
This startling fact is proved when we bring to the evolution and process of matter the new and higher interpretation which the Bahá'í writings contain. While the older, materialistic theory insisted that matter of itself rises from kingdom to kingdom, until through finer structure or more intricate arrangement it produces the human intellect, the spiritual view replaces this theory by an explanation which corresponds to the actual facts. According to the Bahá'í philosophy, the elements never by their own force rise from one kingdom to a higher type of organism, but are taken up and assimilated into the higher organism by the higher organism itself. For example, the mineral elements are drawn up by the vegetable kingdom, and assimilated into that kingdom. The vegetable kingdom, in turn, is taken up and assimilated into the animal kingdom; and the elements of the animal kingdom are likewise raised by man and transmuted into the conditions of his physical organism. The process, therefore, is not controlled or motivated by any presumable mysterious power vested in the atom to build the higher forms of life, but by the interaction of the higher organism upon the lower. The materialistic view of matter declares to all intents and purposes that the scattered bricks of themselves come together and build the house, whose architecture the bricks are somehow or other supposed to know in advance!
Page 777This incredible assumption is destroyed by the true, spiritual teaching that the divine Architect fashioned the pattern of each kingdom of matter, and endowed each kingdom with special qualities and attributes. Just as the power of growth in the tree or plant transcends the qualities of the mineral, and just as the attribute of sense-perception in the animal transcends the qualities of the tree or plant, so is mind in man transcendent to all other existence in the natural world. It is a creation, a divine endowment and gift.
Rational intelligence, however, while completely supernatural in comparison to the animal world, does not, in itself alone, constitute the unique mystery of the human kingdom.
The second higher power of man is his capacity of faith � his capacity to recognize the Creator as utterly transcendent to himself, and to center his being upon devotion to the supreme Will.
The sign of this power of faith is free will; for man alone, of all visible nature, is free to decide whether he shall live in the animal world of selfish sensibility, in the unregenerate human world of rational intelligence employed for personal or partisan ends, or in the spiritual world of unity, cooperation and impersonal love. The pull of nature within us is so constant and so strong or insidious that the human will cannot, unaided, raise up the mind and heart to the spiritual level. Unless there were a higher kingdom of reality above man, reaching down and inspiring the heart and mind with new energy and direction, man would be like a king in exile, an orphan in poverty and abandonment, able to glimpse a realm of peace and fulfillment but never able to attain.
This brief summary of man's place in nature, and his potential ability to live by spiritual rather than by natural law, culminates in the truth that the Creator has established a world of reality higher than man, just as He has created the kingdoms or orders lower than man. In the human being, the zenith of material perfection exists � the sum total of all the qualities and attributes developed in the lower realms. But man is likewise the beginning of spiritual perfection, the seed that must attain its fruitful growth and fulfillment in the qualities and attributes that yet Lie enfolded in the narrow, dark husk of the physical self. Until we become conscious that a higher order truly exists, and is accessible to the aspiring soui within, we shall continue to regard man as nothing else than an animal who happens to possess the great instrument of intelligence for satisfying a mere animal desire.
Concerning the creative plan of God for human evolution Bahá'u'lláh has written: "Having created the world and all that liveth and moveth therein, He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him � a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation. These energies with which the Day Star of divine bounty and Source of heavenly guidance hath endowed the reality of man lie, however, latent within him, even as the flame is hi4den within the candle and the rays of Light are potentially present in the lamp. The radiance of these energies may be obscured by worldly desires even as the light of the sun can be concealed within the dust and dross which cover the mirror."
Thus it is made clear that human beings remain subject to nature until they find a truth that will link them to the higher, spiritual world.
"Through the Teachingsof this Day Star of Truth, every man will develop until he can manifest all the po � tential forces with which his inmost, true self hath been endowed."
THE NEW HUMANITYWhen modern civilization shifted its cen � ter from agriculture to industry, from manual labor to the power-driven machine, our social life was shaken to its very foundations. In large measure, the international upheavals and the internal troubles which afflict all peoples today arc the results of this profound change, and as we come to understand better its true significance, how far-reaching, how revolutionary its influence has been, the conclusion seems inescapable that these diflicul � ties not only will continue, but in all prob � ability will increase, until a new foundation has been discovered and been laid that will support the structure of this new and larger civilization.
Page 778One of its most conspicuous effects has been to introduce into human affairs two new and vital elements. On the one hand it has broken down the walls of isolation and self-sufficiency which characterized society throughout the long era of agricultural econ-amy: on the other hand it has brought a truly titanic extension and reinforcement to the human personality. It will help us to look at these two elements separately, and then try to see what their combined effect upon our social life has been.
Throughout the agricultural era, human affairs were restricted to relatively small areas and to relatively small numbers of peo-pie.
The sustenance of the community and the raw materials needed for shelter and other necessities came for the most part from the particular locality.
Such international trade as existed dealt chiefly in articles of luxury; the interruption of this trade for any reason affected only a few; it could not threaten the life of the community as a whole.
But our presentday industrial economy requires an immensely greater area in which to operate. It cannot, in the first place, function on raw materials obtained oniy from the locality. Nor can it function with a merely local market.
The existence, to say nothing of the progress, of this machine industry demands an economic area that must inevitably transcend established political divisions. Whether considered desirable or not, this condition has become an integral part of our social structure now quite beyond our control. Modern industrial economy cannot be artificially restricted to any one country or land. And since its successful operation has become the source of sustenance and life to so large a part of mankind today, it automatically compels the abandonment of isolation and restriction and the emergence into a world economy protected from artificial interference.
It has given us the power to produce whatever and as much as we require for the material wellbeing of mankind. The tragedy is that mankind, however, has not yet learned how to employ such a new and unprecedented power.
The other contribution, the extension of manN personality, is equally important and far-reaching.
As long as his intelligence had no instrument to work through more effective than the skill and physical capacity of human beings, the range of thought and will was sharply confined.
The era of manual labor was one during which human intelligence walked: it could not fly. Every undertaking was necessarily limited in its scope, and during that period mankind was well nigh exhausted by the sheer struggle to obtain sufficient food. Under this burden the chief expression of his intelligence was to overcome the difficulties and hazards of his physical environment. He lived deeply immersed in the conditions of nature.
Nature, in fact, has been man's chief environment up to the dawn of this new day.
Now, through the aid of science, we have achieved such a degree of mastery over nature and of conquest of the natural environment that our intelligence has been able to throw off its ancient burden.
And in this freedom of the intelligence to employ the forces of nature for human aims and needs a revolution has taken place infinitely more significant than we yet realize.
The will of man has been transformed from a state of servitude to nature into one of relative dominance over its forces and laws. The humblest modern family in using the radio, in turning for healing to the public hospital, in reading the daily press, and in a thousand other ways, has ready access to advantages which the mightiest of kings and conquerors could not have commanded a few hundred years ago. The extension of man's personality is immeasurable.
What, then, is the significance of the entry of these two elements into our social life? It means that man's most challenging, his most dangerous environment today is no longer nature; it is his fellow man.
Today our lives are immersed in the movements of society as the lives of our forefathers were immersed in the conditions of nature. With every betterment in civilization we advance. With every breakdown in civilization, whether by war, revolution or industrial conflict, we are thrown back to poverty and helplessness.
Our utmost hope and our deepest dread both depend upon the direction and movement of a society which has come to include all mankind.
This means that the highest intelligence which we can muster
Page 779should he set to work to discover and formulate the laws of right human relationships with the same intensity that, in previous ages, that intelligence was employed in the investigation of the laws of nature. Just as ignorance of those laws produced the calamities of famine and pestilence in former days which destroyed entire tribes and communities, so continued ignorance of social Laws and principles can and will today inevitably produce the larger famine of revolution, the more universal pestilence of international war.
And events seem to be drawing to a climax. The time in which to find and to act upon the true principles of human association may well be less than we know.
It is at this very point of world crisis, in the confusion and uncertainty of this possible turning point in our destiny, that the Bahá'í teachings have come to shed their clear and penetrating light.
What is essential today, they explain, is an inner vision and outlook freed from the limitations of the past. To be alive in this new age, and to take full advantage of its opportunities, we must learn to think with an unprejudiced mind, and to feel in terms of brotherhood. We must realize that as airplane, radio and other instruments have crossed the frontiers drawn upon the map, so our sympathy and spirit of oneness should rise above the influences that have separated race from race, class from class, nation from nation, and creed from creed. One destiny now controls all human affairs.
The fact of world unity stands out above all other interests and considerations.
As we enter into this oneness, we can look back and see how struggle and violence became so much a part of human relations that it perverted all our conceptions.
In the early ages education was aimed chiefly to bring about cooperation among the members of the separate tribe or race. The conception of loyalty, honesty, fellowship, mutual effort and kindliness was limited to the single group.
As between tribes or races, however, the conception of an obligation to be just or humane to one's fellows was replaced by the exact opposite conception of struggle, violence and war. Two ethical codes, two moralities, even two religions, have been practiced by all races from man's beginning.
One code was followed in relation to one's own race; the other, just as conscientiously, was applied to all other races and peoples. One code was accepted as a spiritual teaching, usually identified with a great seer or prophet; the other code developed from the conditions of race experience. It was as though two totally different and mutually exclusive sources of social principle existed in the world � the principle of unity and fellowship, and the principle of struggle and hate.
The Bahá'í teaching abolishes this source of struggle and conflict in man s consciousness today.
It removes the cause of this destructive division in human nature. It declares that the essence and aim of all revealed truth has been to promote the universal spread of fellowship among men. Beneath the differences of form, name and organization, it points to the singleness of spirit that animates the word of truth in all ages and in all parts of the world. It also shows that the principle of organized struggle, however justified it may have been in the past, has now become a menace to every society.
The same heroism that built up tribes, races and nations in the past is now desperately needed to build a world civilization.
These two levels of truth � devotion to God and devotion to the welfare of the community � have at last been brought together and reconciled. Un.. der the influence of these teachings the man of intelligence and good will is no longer divided in his loyalty.
With the whole power of his spirit and with the whole power of his mind he can work to establish cooperation among all the peoples of the earth.
Every people, this teaching tells us, has received its blessing of spiritual truth. All nations and races have found a path to the one God. All paths have led to the same goal. Only one light has shown, though the lamps have been many.
This same light shines in the following words of Bahá'u'lláh: teThe measure of the revelation of the prophets of God in this world must differ.
Each and every one of them bath been the bearer of a distinct Message, and hath been commissioned to reveal Himself through specific acts. It is for this reason that they appear to vary in their greatness. Their revelation may be
Page 780likened to the light of the moon that shed-deth its radiance upon the earth. Though every time it appeareth it revealeth a fresh measure of its brightness, yet its inherent splendor can never diminish, nor can its light suffer extinction.
"It is clear and evident, therefore, that any apparent variation in the intensity of their light is not inherent in the light itself but should rather be attributed to the varying receptivity of an ever changing world. Every prophet hath been entrusted with a Message, and charged to act in a manner that would best meet the requirements of the age in which He appeared. God's purpose in sending His prophets unto men is twofold. The first is to liberate the children of men from darkness and ignorance and guide them to the light of true understanding.
The second is to insure the peace and tranquillity of mankind, and provide all the means by which they can be established.
ttThe prophets of God should be regarded as physicians whose task is to foster the wellbeing of the world and its peoples, that, through the spirit of oneness, they may heal the sickness of a divided humanity.
It is towards the inmost essence of these prophets, therefore, that the eye of every man of discernment must be directed, inasmuch as their one and only purpose hath always been to guide the erring and give peace to the afflicted.
These are not days of prosperity and triumph.The whole of mankind is in the grip of manifold ills. Strive, therefore, to save its life through the wholesome medicine which the unerring physician hath prepared."
It is well to note that this summons to unity has not been sounded in words alone, no matter how true and inspiring these may be. It has been written unmistakably in the movements of the world for more than seventy years. A new age has come into being � a new age that requires a renewal of man s spirit.
Can there be a nobler task than to respond to the appeal of the Bahá'í teachings to do away with the causes of prejudice and hostility and to make an end to the fear and hatred that prevent us from recognizing the true Iduinan-ness of our fellows across frontiers and beyond the seas? To become members of the new humanity?
A WORLD MESSAGEAs we look back along the highway of history, we find that the outstanding milestones mark the great discoveries of truth.
The date when we learned that the earth moves around the sun, instead of the reverse, or when the principle of the steam engine was first stumbled upon before the kitchen stove, is far more important than the memorials which tell of the coming and going of conquerors and kings.
But infinitely more far-reaching in its effect than even these revolutionary events is the discovery in this age of the fact that spiritual law controls the movements of society just as irresistibly as the laws of physics control the processes of matter. And we are painfully learning that a universe governed by the forces of this higher law simply will not contain a humanity either compelled or permitted to exist in anarchy and chaos.
Recognition of this truth, the Bahá'í teaching makes clear, is the first step for us to take toward an ordered society. There is, however, a distinction to be made between our rektion to scientific laws and our relation to this higher law which it is important for us to understand if we hope to have a permanent basis for our civilization.
Obviously, the earth was serenely moving in its orbit around the sun all through those former ages when people believed that it was fixed and that the sun moved around it. The discovery of the true facts did not create them; it merely enabled intelligent people to conform to them.
In the same way, the law of gravity was there and operating before it happened to be noticed and formulated. Whether anyone knew the law or not, the force of gravity was acting, and its action was favorable or unfavorable as men acted with it or against it. Knowledge of law, it is hardly necessary to say, simply means that we need not act against it, and that we can save ourselves from the penalties and disasters caused by disobedience to it. But knowledge of natural law does not involve any personal or social problem. That kind of knowledge is mere passive information. It applies to elements and forces which lie outside our human personalities.
Nothing about mathematics, physics, chemistry orastronomy, for example, touches our deeper motives.
That kind of knowledge is wholly impersonal and does not within itself hold causes of agitation and disturbance for the nations, races, classes and creeds of mankind. To a certain degree, there is resemblance between natural and spiritual law. In both cases, knowledge of the law brings added power, and protection against the results of disobedience to a higher force. In both cases, the law existed before we became aware of it, and the laws of spiritual truth treat our ignorance of them just as do the laws of nature.
A sanction is applied.But here the resemblance ends. The character of the higher law is such that it can never consist of mere mental knowledge or passive information.
For example, honesty is prescribed for us all: it is a law applying directly to the deepest part of our being. We cannot merely ttknow~~ honesty � we must be honest. Life itself tests every man as to whether he is honest and truthful or not, and the test comes to each of us, as a rule, in the most difficult and subtle manner. Life is not a school where we obtain high marks for knowing that truth and honesty are spiritual laws � it is a school which settles whether we are truthful and honest. The test is not what we know but what we are.
ror long ages, however, we have believed that, while these higher laws existed for the individual, they did not exist for the group, the nation.
While we have admitted that each man should be honest, truthful, sincere, and perhaps even forbearing, we have failed to extend these laws to states and civilizations. This failure has not been a deliberate, conscious refusal to obey the law; it has been due to our ignorance of the fact that law is universal and that these higher laws rule the larger movements and issues of society as natural laws control the suns and planets of the physical cosmos.
Great empires and mighty civilizations have fallen because their rulers and their peoples substituted an arbitrary human will for the power of social law. Ignorance of this law did not protect them from the consequences of its denial.
Knowledge of cosmic law came about only when men began to study nature as a whole. The wider the vision, the clearer it became that law and not chance or caprice controls the affairs of the earth and of the heavens. In this same way, knowledge of social law calls for a view or perspective over long periods of time. To discover the working of this higher law in human affairs, we must trace the working of cause and effect in the lifetimes of nations.
The effects of honesty or dishonesty in individuals can be seen in a few years, no matter how carefully the inner motive has been concealed. But we require its record over centuries to find out whether spiritual law has been the controlling influence in the development of a civilization. And one of the most distinctive qualities of vhe Bahá'í teachings is that they give us a point of view which enables us to understand the working of this higher law as applied to the movements of society.
They give us a clear interpretation of the meaning of history.
In this interpretation they tell us that there are four stages in the development of every civilization, and that these four stages together constitute a cycle or CCsocial year" in human development. And we find that this view coincides with the facts of history. The first stage marks the birth of a civilization.
We know how modern Europe arose from the ruin of the force of ancient Rome. But we have not realized, as the Ba1A'i teachings point out, that its energy came from a renewed understanding of this higher law as revealed in the teachings of Jesus. From that knowledge came an inspiration under which an increasing community of men tried to live a new and better life.
They felt that this law required the fullest possible conscious obedience.
So they rose above the dead social conventions of the time and practiced a living unity together.
And to realize the unfolding possibilities of this new unity, they developed the principles of a higher order of social life.
Out of these principles the civilization of Europe gradually emerged. As the Bahá'í teaclilng explains: "When the Holy Manifestation of God, who is the sun of the world of his creation, shines upon the worlds of spirits, of thoughts and of hearts, then a spiritual spring and new life appear, the power of the wonderful springtime becomes visible and marvelous benefits are apparent.~~ The second stage marks the time when the
Page 782new release of faith expresses itself in applying the vision of unity and cooperation to daily affairs. Those who first understand the law realize that they can hold what they have gained only by sharing it freely with others, and by establishing a society which reflects their new understanding of truth, justice and love.
The third stage is when the civilization has acquired a culture and the social institutions necessary to the life of a great body of people. This third stage represents the full fruition of the working of the higher law.
Little by little, however, the original faith and understanding become changed into worship of the new instruments of power which men themselves have created. Individuals begin to grasp at personal power, the supporting bond of unity becomes weakened and the civilization moves into the fourth stage which the Bahá'í calls the ttwinter" of the social cycle. The instruments of justice become the means of injustice. Protesting classes, driven by oppression and poverty, organize for rebellion. The instinct of self-preservation grows stronger than the virtue of mutual loyalty.
The civilization divides into struggling parties and interests, and the original spirit that created its unity cannot be restored.
It is this process of life and death as applied to society that is the crucial challenge which confronts the world today. And the Bahá'í teaching makes clear that, if we fail to recognize this law of cycles, this recurrent heartbeat and pulsation of the creative force of this higher law, we shall be as blind as, and in all probability shall share the lot of, those ancient peoples whose only trace today is to be found in a few eloquent ruins.
It should be especially noted that these social cycles are not simple repetitions of group experience: they are the developing and evolving measures of human advancement, as the annual cycle in the world of nature measures its growth and ultimate fruition. And we find in all the world's sacred Scriptures alike the firm assurance that faith and obedience to spiritual law will ultimately be fulfilled in a civilization that shall unite all peoples and races in one order, one faith and one universal law.
The Bahá'í message is a world message because cause it rests upon the certainty of that fulfillment: it is a world message because it enlarges the area of truth from the individual to the nation, and from the nation to the entire world. It tells us that this present day is one of final struggle between knowledge and ignorance, between faith and unbelief, between the partisan and the universal spirit. It renews our vision of eternal love behind eternal law.
And it assures us of our capacity in this day to make world unity a living reality, when that capacity asks help from the only Source of help.
"And now in this divine age, see what development has been attained in the world of minds and thoughts, and it is now only the beginning of its dawn. Before long you will see that new bounties and divine teachings will illuminate this dark world and will transform these sad regions into the Paradise of Eden."
"We desire but the good of the world and the happiness of the nations That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the Sons of men should be strengthened; that diversity of religion should cease, and differences of race be annulled Yet so it shall be: these fruitless strifes, these ruinous wars shall pass away, and the Most Great Peace shall come."
~ people of Justice! Be as brilliant as the light and as splendid as the fire that blazed in the Burning Bush. The brightness of the fire of your iove will surely fuse and unify the contending peoples and kindreds of the earth, whilst the fierceness of the flame of enmity and hatred cannot but result in strife and ruin All men have been created to carry forward an ever advancing civilization.
The Almighty beareth me witness: To act like the beasts of the field is unworthy of man. Those virtues that befit his dignity are forbearance, mercy, compassion and lovingkindness towards all peoples and kindreds of the earth."
A NEW WORLD ORDERDuring this past week we have considered in brief outline the Bahá'í teachings of the new order which is gradually taking form in the social life of the world, and we have seen that this is being brought about by the nor
Page 783mal working of evolutionary forces, as their nature and method are explained by these teachings. The explanation is so new to us, however, and strikes so directly at the heart of the difficulties and dangers that threaten every people today, and even civilization it. self, it is perhaps well to go over again one or two of the points that have been brought out before we end our series of talks.
One of the most important teachings is that the development of our higher areas of consciousness, that part of us where lie the answers to our social problems, goes forward under the influence of laws that follow closely the method of the laws which control the evolution of the world of nature.
As nature advances in a pattern of annual cycles, with their four seasons, so our higher understanding unfolds in vast cyclic movements expressed in terms of civilizations.
As life in the tree is quickened by the rays of the mounting sun in springtime, to press on to full fruition and then recede to the un-productivity of winter, so groups of people in different parts of the earth from time to time have felt the quickening force of a mounting spiritual power and, responding to it, have risen from relative inferiority and impotence to a civilization of immensely higher culture and power. Then, as the force which had built them up and sustained them passed the zenith of its influence, gradually their culture and power waned and they sank back into a period of spiritual unproductivity, a life largely materialistic, the winter of their civilization.
The working of this law can readily be traced in history, which, for example, tells us of the rise and fall of Rome and its civilization, of ancient Persia, of the Jews and the civilization that flowered in the court of Solomon, and, nearer to us, of the Moslem forward thrust that fought its way to Spain and there gave to the world the glories of the Aiham-bra, the brilliant civilization of the Moors. Each of these historic movements in civilization fits into its place in the rhythmic pulsation of this law of cycles as expressed in the field of man's social consciousness.
Here we see this higher law at work in the past.And it still works on, the Bahá'í teachings say; it does not rest.
Which leads to, perhaps for us, the most important of all the teachings, that in the cyclic course of this higher law a spiritual winter time is now ending; the world is today just beginning to feel the quickening force of a new forward movement in a cycle which is to bring us to a world civilization of unimagined perfection.
The disturbing changes which are happening all about us, the more heartening events which sometimes do occur, are both alike the results of the increasing power of this higher law, preparing the way for a new world order that will rest upon the unshakable base of spiritual values.
Now it shatters and sweeps away forms that stand in its path; now it combines into higher and more useful forms elements that are in harmony with its purpose, working out the chemistry of the new civilization, demonstrating the inspiring fact that today efforts directed toward the building up of a nobler form of social order have behind them the support of all the power of this higher law, the forces of evolution itself.
For the greatest chemistry of all is that which deals with the union and order of human beings in the state of society. In human beings the Creator has deposited powers and forces which, on the physical plane, represent the highest expression of elemental life; but which, on the mental and spiritual planes, contain attributes raised high above nature. History is our record of this powerful chemistry � the laboratory note book in which is set down the results of many social experiments, some describing notable successes, others grimly depicting those wars, revolutions and other human explosions by which societies have been utterly destroyed. The ingredient which the Bahá'í teachings, as well as all experience, show to be essential to the preservation of civilization is a mutual loyalty based upon the foundation of spiritual law. The ingredient invariably leading to social explosion is hate.
So sinister have become the influences making for hatred today that the time has come to learn the laws of that spiritual chemistry which settles the outcome of all human relations.
The world has become a laboratory in which the very powers of life and death are being manipulated by the ignorant, the evil, and even the insane.
Page 784The first principle of civilization is that no human being, however weak and iowiy, can be regarded as merely a brute, an outcast whose fate is a matter of indifference to his fellow men. Even though latent and undeveloped, the attributes of man are divinely created.
Great emphasis has been given to this spiritual endowment of man in the writing of Bahá'u'lláh: "Whatever is in the h'mvens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God. To a supreme degree is this true of man, who, among all created beings, hath been invested with the robe of such gifts, and hath been singled out for the glory of such distinction. For in him are potentially revealed all the attributes and names of God to a degree that no other created being hath excelled or surpassed. Man, the noblest and most perfect of all created things, excelleth them all in the intensity of this revelation, and is a fuller expression of its glory."
In the light of this truth, it seems evident that altogether too much power is attributed to those human organizations which employ material force and ruthless coercion to attain their ends.
The following quotation indicates how fruitless are the efforts to establish the association of men on any other than a basis of spiritual truth: "Economic distress together with political confusion, financial upheavals, religious restlessness and racial animosities, seem to have conspired to add immeasurably to the burdens under which an impoverished, a war-weary world is groaning.
Such has been the cumulative effect of these crises, following one another with such bewildering rapidity, that the very foundations of society are trembling.
The world, to whichever continent we turn our gaze, is everywhere assailed by forces it can neither explain nor control.
Humanity, whether viewed in the light of man's individual conduct or of the existing relationships between organized communities and nations, has alas, strayed too far and suffered too great a decline to be redeemed through the unaided efforts of the best among its recognized rulers and statesmen � however disinterested their motives, however concerted their action, however unsparing in their zeal and devotion to its cause. No scheme which the calculations of the highest statesmanship may yet devise; no doctrine which the most distinguished exponents of economic theory may hope to advance; no principle which the most ardent of moralists may strive to inculcate, can provide, in the last resort, adequate foundations upon which the future of a distracted world can be built."
The Bahá'í writings contain a further passage which at this hour has far-reaching significance.
It describes how the light of this higher law is arising in this age to banish hatred and fear from the earth.
ttln cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved. Continents remained widely divided, nay, even among the peoples of one and the same continent, association and interchange of thought were well nigh impossible. Consequently, intercourse, understanding and unity amongst all the peoples and kindreds of the earth were unattainable. In this day, however, means of communication have multiplied, and the live continents of the earth have virtually merged into one � In like manner, all the members of the human family, whether peoples or governments, cities or villages, have become increasingly interdependent.
For none is self-suffi-ciency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved.
Verily this is none other but one of the wonders of this wondrous age, this glorious century.
Of this, past ages have been deprived, for this century, � the century of light, � has been endowed with unique and unprecedented glory, power and illumination.
ccBehold how its light is now dawning upon the world's darkened horizon.
The first candle is unity in the political realm, the early glimmerings of which can now be discerned.
The second candle is unity of thought in world undertakings, the consummation of which will ere long be witnessed. The third candle is unity in freedom which will surely come to pass.
The fourth candle is unity in religion which is the
Page 785cornerstone of the foundation itself, and which, by the power of God, will be revealed in all its splendor. The fifth candle is the unity of nations � a unity which in this century will be securely established, causing all the peoples of the world to regard themselves as citizens of one common fatherland.
The sixth candle is unity of races, making of all that dwell on earth peoples and kindreds of one race.
The seventh candle is unity of language, that is, the choice of a universal tongue in which all peoples will be instructed and converse. Each and every one of these will inevitably come to pass, inasmuch as the power of the Kingdom of God will aid and assist in their realization."
The first principle of civilization has already been described as recognition of the spiritual nature of man. The second is to become aware that a human society capable of solving its problems is no mere casual or artificial grouping of a large number of human beings, but the reflection and outworking of a creative spirit.
These teachings tell us that such a spirit is moving the minds and hearts today throughout the world. Its necessary creation is a world society, and the path leading to that world society is a living belief in the oneness of mankind.
We of today live in a transitional age, the "forty years of wilderness" that lie between the old world and the new. The part each man plays is determined by whether he looks backward or forward, whether he responds to materialism or to the higher law, whether he is slave to the darkness or the servant of the light. As has been so poignantly expressed: ttThe whole of mankind is groaning, is dying to be led to unity, and to terminate its agelong martyrdom. And yet it stubbornly bornly refuses to embrace the light and acknowledge the sovereign authority of the one Power that can extricate it from its entanglements, and avert the woeful calamity that threatens to engulf it. "Urffication of the whole of mankind is the hallmark of the stage which human society is now approaching.
Unity of family, of tribe, or city-state, and nation have been successfully attempted and fully established. World unity is the goal towards which a harassed humanity is now striving. Nation-building has come to an end. The anarchy inherent in state sovereignty is moving towards a climax. A world, growing to maturity, must abandon this fetish, recognize the oneness and wholeness of human relationships, and establish once for all the machinery that can best incarnate this fundamental principle in its life."
There are three periods in this movement toward world unity: first, when the need of the larger unity is denied and resisted; second, when the need of unity is admitted, but substitutes for the true unity are attempted; and third, the hour when all resistance and subterfuge are abandoned, and the spirit of unity is at last awakened among men.
We have already passed through the first of these periods. At present we are still experimenting with incomplete measures and halfhearted efforts.
But the law is silently at work. Signs are not lacking that many have begun to respond to the new world spirit, and are ready to serve its universal aim. For such, these words of Bahá'u'lláh will bring comfort and strength: c(Soon will the pres-ent-day order be rolled up, and a new one spread out in its stead. Verily, thy Lord speaketh the truth, and is the Knower of things unseen.
Page 786HE Sculptor, Nicolas Sokolnitsky, is a Russian of the Ukraine � his natal town Kiev. He has lived in Paris many years and possesses French naturalization papers. He creates original works of Art and has accomplished many successful portrait busts and small statues.
It was during the summer of 1936 when some of us, belonging to the Bahá'í group of Paris, came in touch with a few people forming a Catholic international religious group. One or two of these came to Bahá'í meetings at Mrs. Scott's and among them was the sister of Nicolas Sokolnitsky, the sculptor.
From this link came invitations to visit their private gatherings and to discuss religious questions as between Christianity and IslAm.
I and some of the IrAnian students followed this up and a few profitable meetings took place through which we became acquainted with the sculptor himself.
He seemed to take an immediate interest in the principles of the Cause and begged us to come and discuss these matters at his studio.
He received us with great hospitality and after hearing our convictions stood up and holding a French translation of one of Bahá'u'lláh's works which I had lent him, declared himself frankly as one who had instinctively held to such teachings for many years. He believed that the world was rapidly approaching the time when such a spiritual outlook would be generally felt.
It was on one of these occasions when inspecting some of Sokolnitsky's works as he stood by, that I happened to make the remark, tit is a thousand pities that the great French sculptor Rodin never met the Master when he was in Paris."
He of all men one felt would have appreciated the great beauty of his majestic head and its pure prophet type of outline, etc. eCTAte de Prophte" was a phrase heard more than once by the French who were privileged to meet him.
Sokolnitsky looked at me suddenly and in tones of great eagerness said, "I will do this! I can do hI" His eyes lighted up as he demanded of me what pictures or photographs I had that he could study.
The next day he came to see me and I laid out ready for his inspection all my co'-lection of photos and prints or reproductions that I possessed.
He examined these carefully and selected two or three that he thought be could use.
THE DREAMIn the early morning of that night Nicolas Sokolnitsky had a vision. It was about noon the next day that I was called to the telephone and his voice in agitated excited tones came through begging me to come to his studio as soon as I could and see what he had done and to tell me something very particular.
Thinking he needed some essential information for his work, immediately I put aside some work I was engaged in and left for his studio as soon as I could.
To my amazement he uncovered the wet cloth wrapped round a large sized clay bust and I looked on the completed head of 'Abdu'l-Bahá.
It was in the rough stage but the likeness to me was unmistakable.
As I stared in astonishment, he laughed and said, ECYCS some sculptors would say it was almost miraculous."
Then he drew me aside and told me with many touches of descriptive details the following: CCThe same night that I had the portraits you lent me � it must have been between four and five in the morning � I had a dream so vivid and real of a figure in white standing before me and I saw, I am sure, the fdnian Master. He had the turban and white beard and he stretched out a hand 786
Page 787THE BUST OF 'ABDU'L-BAHÁ 787
The sculptor, Nicolas Sokolnitsky, at work on a bust of 'Abdu'l-Bahá in his Paris studio.
to me and then in Russian said, tRisc and directly after, he rose and getting materials speak of me.'" together he worked then and there for four The effect was so great that on waking or five hburs without stopping.
Page 788AFRICA! The golden vistas of uncounted treasure which that word has conjured up in the minds of menl The early navigators, driven by an ever increasing hope of finding a short passage to India, a passage that would open to them the fabled wealth of the Orient, made many voyages that resulted in failure before Vasco da Gama's final discovery. What pride must the astute mariner have felt as, from the prow of his ship, he gazed upon that formidable rock, the Cape of Good Hope, jutting out into the sea and realized that the navigators' dream had become reality, and that to him had fallen the victory.
Since that fateful day of discovery many men have landed on these shores. The Dutch, driven from the Fatherland by religious persecution, brought their boats up on the sands leading to Cape Town and, in the early part of the seventeenth century, faced the hardships of an unexplored country rather than give up religious freedom. A century later the English landed soldiers here, drawn by news of the finding of gold beneath the rocky ledges of Rhodesia and diamonds richly studding the Kimberley mines. The clash of arms resulting in the ]3oer War and the ultimate victory of the English is history from the pages of our own times.
In the present century, following in the wake of trade, came the Baha pioneers, offering the people wealth conferred by the spirit; the flaming riches of a mine of know!-edge; the news of the coming of a Prophet, bringing a new command for the children of men. Martha Root, the champion of the ideals of the New Day, came hither and spread the Message of Bahá'u'lláh, using her spiritual technique of making every action bring forth results for the
Cause of God. Fanny Knoblochin the year 1920 embarked upon this long journey, living and teaching here. Her letters were filled with love for South Africa, its people, its beauty and the unique flavor of this distant land. It is due to her thoughtfulness that we received a copy of the Tablet written in i920 by 'Abdu'l-Bahá's, a portion of which is quoted: It may be that the government of these regions will check thee. Thou shouldst say � I am a Baha'i, and am a friend with all religions and nations. I consider all to be of one race and count them as my relatives. I have divine love, nor racial or sectarian love.
According to the palpably written command of Bahá'u'lláh, I do not pronounce a word pertaining to politics, because we are forbidden to interfere in political affairs. We are concerned with affairs which are heavenly. We are servants unto the world of morality.
We consider that religious, racial, political and national prejudices are destructive to the world of humanity. We believe that the whole surface of the earth constitutes one home, and that all of mankind form one family.
With all we are in the utmost sincerity and kindliness.
Upon thee be Glory of the Abhi!The significant words with which this portion of the Tablet opens~EcIt may be that the government of these regions will check thee" � provcd all too true.
It was not long before the strained situation existing between the South African churches was brought to our attention.
Two established churches: one, the Dutch Reformed, and the other the established Church of England, each keeping aloof from the other with a certain hostile distrust. Thus a delicate situation had come into being which all the leaders decried. They sought a remedy anxiously and greeted with delight any point of unity that could be brought about.
At the same time they dreaded the importing of new 788
Page 789Mr. and Mrs. Roscoe Mathews (Photograph of welcome card presented at the Gateway to South Africa).
~Qnideas lest it increase the strife and create further confusion. It was therefore suggested that it would be the part of wisdom not to give direct Bahá'í teachings from the platform, but that it would be wiser to stress unity and reason, and to make some other opportunity for giving the tenets of our Faith. As the Divine Plan holds the remedy for every situation, the first suggestion was simple, but not the second.
How then to combine the presentation of the Principles and at the same time give the true Message for which we had come so many hundred miles to deliver! Only the Holy Spirit can solve such difficulties and bring triumph out of disaster.
In such a crisis it is necessary to banish all fear, to know no disturbance, and to pass by all limitation. The answer rests with the Holy Spirit. And in meditation and prayer the answer
WILL BE GIVEN. Complicationsarise from minds of limitation, Bahá'u'lláh states, but the pure spirit knows nought except freedom. It is single in purpose, being the very point of the mystery of unity.
Clearly then came the answer and the right course to pursue became evident and certain. Meetings were arranged, a chairman of distinction provided.
My husband outlined his efforts in uniting the school children of England and America. In my part of the talk the Principles were given and the outline of the New World order.
Stress was laid on the dangers to which mankind is exposed today and emphasis was given to the investigation of truth and the necessity for a revision of judgment on many points. Ideas that had become superannuated and outworn must be laid aside, for this was a different world and required readjustment of thought.
Then, promising a revelation of importance to every sod, the audience was formed into six or eight small groups. No one felt shy, questions were eagerly asked, and each group had a direct Message.
Meanwhile, refreshments were served to those who waited, and great impatience was evinced to be next in turn to hear the Message. In closing, a few words from the platform were given, with thanks for their attention and open-mindedness.
Instant success followed this simple experiment.The reporters grasped its novelty and significance, and wrote clearly their ac~ counts.
I quote one from theof February 14, 1937: ccLast Sunday afternoon Mrs. Roscoe Mathews of New York City gave a talk before sixty-five people, at the home of Mr. and Mrs. Forbes, the subject being tThe Importance of the New Day.' The speaker pleaded for the banding together of all races and creeds for the preservation of the world, pointing out that in no other way can world peace be obtained. She spoke with great conviction of the power of spirit in bringing about the ideals of the age; showing that the stage in the evolution of man has reached a critical period, and that humanity is in grave danger unless we take hold of the situation with reality, awake and do not remain asleep. Many remarkable instances of the power and force of constructive thinking were given. She charmed her audience by the sincerity of her words and the depth of the design to which she called us who listened.
During a planned intermission Mrs. Mathews talked informally with each group that had separated themselves for this purpose. To each she gave the basis of the Bahá'í religion, its motivating principle, its spiritual concepts, its fundamental ideal, the oneness of the world of humanity. All religions, the speaker said, must give way before the necessity of a fundamental unity, even while many would retain certain distinguishing characteristics.
The word Bahá'í was explained; it means light or glory, and will be used the world over to designate the new message. Already a universal church or tern � pie is being erected near
Chicago.ttMr. and Mrs. Mathews are Bahá'í teachers who travel for the purpose of spreading the message of the new Prophet, Bahá'u'lláh. Among the students of this religion will be found Buddhists, Christians, Muhammadans and Confucians, as well as members of the other religions of the world. A universal church is compatible with the belief in world peace based on mutual understanding. Former religions have created and maintained barriers between race and race, between religion and religion. While these barriers remain the world will not be in composure and rest. At the conclusion
Mrs.A. W. Gordon proposed a vote of thanks to the speaker."
This lucid and remarkable article was copied in several other journals.
An incident at the meeting in Eulawayo was of special importance. After the talk a man advanced and introduced himself as Rabbi Cohen. He seemed much affected by the stories related in the address and, holding my hand warmly in his, exclaimed, ttWhat can I do for a religion that may be able to free my peopie from their bondage, may be able to remove the stigma of ancient times?" In replying it was suggested that he might take our literature, which had been brought from America both in Dutch and English, and with them form a Bahá'í lending library. His face fairly shone; and so it came about that from that single talk in Bulawayo, the spirit touched this man and led him to undertake an altogether new enterprise, the establishment of a library of which he had never heard until that day.
In a recent letter be writes: P. 0. Box 470 Bulawayo, April 18, 1937
Dear Mrs. Mathews:Many thanks for so kindly sending me your pamphlets which I have read with great interest. I am more and more impressed by the fact that men and women of good will are thinking along similar lines. The great problem is indeed to organize in some way these countless believers in the unity of mankind. In our own South Africa we have savage, racial and color differences, and yet too, we have fine examples of the spiritual growth of humanity. I am sending your pamphlets to an important organization in the union, with the suggestion that they should circulate them in large numbers.
You will undoubtedly bear from them direct. I am urging you to send us one of your leading teachers in the near future. You have dropped seeds that may fructify in unexpected ways. It is terrible to think that another world war may come before we realize our essential unity. The wortd is indeed fighting for its soui against the forces of dark reaction.
I feel strongly that oniy the power of a mighty religious conviction can bring about radical changes.
And today the vast raucous voices of world propaganda drown the still small voice of conscience, which can hardly be heard by the suffering and despairing millions. It is good, oh, how good, to know and feel that the enlightened have an ally in every part of the world through the
Bahá'í Message.It was a great disappointment not to meet personally General Smuts. He knows of the Bahá'í religion and is most sympathetic to. wards it, but we arrived at the opening of Parliament and had to be content with vicarious messages. This remarkable man is a Boer who fought against the British in the South African war.
His ability and outlook have so appealed to the fair-mindedness of the English that he stands at the head of the nation today.
From the train window one sees many of the native compounds, for the natives live in villages directed and controlled by a coun-cii, which receives all the product and moneys that accrue to the individuals of a given community, and distributes the combined resources according to the need of each. The women do not leave the compounds and never work among white people. The men are seen in all the large cities and are much loved and respected.
In many situations they have responsibility and the confidence of their employers. The villages are most picturesque, made either of mud walls with a decorative design, which in turn enclose the wattled tents; or of bamboo artfully combined with clay. From the train, too, one glimpses the great fruit orchards as they flash by. These orchards, among the most famous in the world, resemble huge bouquets of red and yeiiow, Laden to the ground and falling over whitewashed walls in splashes of color.
During a visit to Kruger National Park, we had an opportunity of experiencing the kindly spirit of the natives. It had rained � rained as only it can in South Africa � the water falling in solid sheets that turned tiny rivulets into rushing torrents. 'We had to move so siowiy that we were late in arriving at the gates of the park. Already was evi
Page 792dent that peculiar chill that rises from the ground in the tropics with the setting of the sun. Suddenly our Ford car sank down into the mud which reached the hubs of the wheels.
There seemed nothing to do but to resign ourselves to a night of terror, since lions and tigers roam at will; � when suddenly out of the gloom from the bank six stalwart natives appeared. They moved so softly that we were scarcely aware of their presence until they reached the motor. Directed by one taller and more commanding than the rest, without a word they put their bare shoulders under the wheels, gave a mighty puii, and the next moment the motor was lifted on high and brought down to safety. It might have been a toy machine on the floor of a nursery.
In return they accepted chocolate and sandwiches but refused our money, indicating by their expressive faces and gestures that they did not want it and were glad to render assistance. Silently they disappeared again into the bush.
Alas, that our visit was so soon ended. How much we longed to remain among these people who had given such a generous response to the Message that had been brought. But the time of departure drew near. No sooner had the train drawn up alongside the wharf at Durban than the Fran conia weighed anchor and, steaming through the beautiful harbor, lighted with the glory of the setting sun, turned into the Indian Ocean. A wave of sadness penetrated our whole being as South Africa faded from view. How little had been accomplished! How much was there left to do! Often will our prayers and hearts turn to this land, asking that we return in person or through other workers that Bahá'u'lláh will raise up to carry forward his Divinely
Appointed Work.an unexpected gift awaited our coming. It was a picture letter from the friends we had made in Cape Town.
Pictures of the famous landmarks were accompanied by the signatures of every one who had attended the first talk given in Cape Town. And with it came the following letter of gratitude for the Message brought.
It was indeed a loving and memorable souvenir of a Bahá'í journey.
150 St. George's StreetCape Town, February 11, 1937 Dear Mrs. Mathews, Everyone who heard you speak was so delighted with your talks that they all want you to come back soon.
We thought it would be appropriate to send you both a memento of your visit to South Africa.
Talking it over, Mr. Scott conceived the idea of making a picture letter.
Harold Morris caught the vision and made the picture for you. You brought to us a solution of our religious difficulties through the Bahá'í Cause and taught us a new and illumined pathway to social and spiritual life. Every signature conveys a special appreciation of your work and your visit and goes to you with gratitude. May you return to us and tell us more of the bright future depicted in the "New World Order."
Signed: Lottie A. Askeland.This talk took place at "Kelvin Groove" and was the first you gave in
South Africa.Read at the second Bahá'í Convenlio-n of the Bahá'ís of Australia and New Zealand held in Sydney, April, 1937 THE nonpolitical nature of the Ba1A'i Cause and the duties and responsibilities involved is one which requires understanding and delicacy in presentation.
It comes as somewhat of a shock to even the older Ba-M'is to realize that participation in party politics, which to many has been in the nature of a religious duty, is altogether undesirable in the present stage of the evolution of the Cause. In the past we have, perhaps, disregarded the subject, and since
1929 when Shoghi Effendimade it a matter for special consideration, many of us were still not ready and willing to study the nature of his instructions and the principles underlying them, but preferred to walk along the accustomed path and use our own judgment in the matter of supporting and working for the political party which seemed to coincide with our own ideas. The time is overdue for us all to carefully examine the position and see how far we are willing to render complete obedience in cooperating with Shoghi Effendi for the promotion of the Cause. This obedience need not be blind, but rather a conscious grateful cooperation when the matter has been clarified by consultation as to its underlying principles.
The Cause is nonpolitical in the same sense as it is non-sec-tarian.
It is a religious movement but it pays no allegiance to any existing religion or sect of religion. The word politics has come to be associated with party factions and is seldom used in its true meaning of concern with those measures which arc national in character as distinguished from civil or municipal.
The Baha Cause stands aloof from all party factions, but its teachings make for changes in laws and institutions which are the inevitable result of the practical application of Bahá'í Administrative principles. These will come into existence as the new civilization gradually unfolds, and it is oniy in this broad sense that the Cause has any interest in politics, i.e., what concerns the welfare of the State. We believe, do we not, that ultimately the government shall be upon His shoulders"?
This surely means that the new world order, envisaged by Bahá'u'lláh, will be built upon the principles of oneness and jusiice which are the foundation teachings of His Cause. This will naturally entail changes in the constitution of governments.
Let us ask ourselves the question, is there any political party or system of government in any country today which we can unhesitatingly support as being in conformity with these root principles?
Many take the attitude that half a loaf is better than none, and feel justified in supporting any political party or organization which advocates any Bahá'í principle.
Why continue to support a system which the Bahá'í state will supersede, and why concern ourselves with half measures when we have that which holds the key to the whole problem of righteous government?
In ttBahá'í News," December, 1932, is Shoghi Effendi's postscript to a letter to the American N.S.A. in which he says: "The Bahá'í Faith as it forges ahead throughout the western world and particularly in lands where the political machinery is corrupt and political passions and prej udices are dominant among the masses should increasingly assert and demonstrate the fact that it is nonpolitical in character, that it stands above party, that it is neither apathetic to national interests nor opposed to any party 793
Page 794or faction and that it seeks through administrative channels rather than through diplomatic and political posts to establish beyond the shadow of a doubt, the capacity, the same patriotism, the integrity and high minded-ness of its avowed adherents."
This is the general and vital principle. Our obvious duty, it seems to me, is to use our energies in promoting a more widespread knowledge of the Bahá'í movements for sectional reforms to those who do not know of or cannot adopt the whole Bahá'í program.
In "The Golden Age of the Cause of Bahá'u'lláh," Shoghi Effendi stresses the point that the time is now ripe to emphasize increasingly the instruction regarding nonparticipation by adherents of the Faith either individually or collectively in any form of activity which might be interpreted as an interference in the political affairs of any particular government.
This instruction raised the important question whether the act of voting in the normal pursuance of the function of citizenship should be considered as participation in political matters. The matter was referred to the Guardian.
Reference and instructions have appeared in various numbers of "Bahá'í News" from time to time and especially in 1933, but the very latest appeared again in February this year (1937). It appeared also in the January, 1934, "Bahá'í News" together with other excerpts from the Guardian's letters, and is as follows: "The friends may vote, if they can do it without identifying themselves with one party or another.
To enter the arena of party politics is surely detrimental to the best interests of the Faith and will harm the Cause. It remains for the individuals to so use their right to vote as to keep aloof from party politics and always bear in mind that they are voting on the merits of the individual rather than because he belongs to one party or another.
The matter must be made perfectly clear to the individuals, who will be left free to exercise their discretion and judgment." You will notice this instruction bears date February this year, so until a further instruction is given we may exercise our votes in government elections if we so desire, but the consideration we give to the matter must be on the merits and capacities of the individual candidate.
This you will notice is according to the principle underlying all Bahá'í elections.
Now, does this mean that we are free to support publicly by electioneering addresses, canvassing, or any other method any particular candidate, no matter what party he or she belongs to?
The answer to this, I think, is emphatic "No," because it contravenes every principle of Bahá'í election methods.
No one should try to persuade another to vote for any one, our own judgment and belief in guidance when we truly seek it are at the root of a correct vote being cast.
The next difficulty is, may we support in the same way an independent candidate who is attached to no party? Again I think the answer is ~ because, although such candidates personally are not in entire sympathy with any party, yet they seek membership in a system of party government with which the Bahá'í teaching is entirely at variance.
Another point which the N.S.A. of America has elucidated is that "The instruction not to take part in political elections leaves us free to vote in any election where the various political parties have combined upon one candidate or one ticket." This I take it refers to a national government such as England and New Zealand had during the war.
Just here I may perhaps be forgiven for bringing to your notice the instruction that messages from the Guardian conveyed by individuals are not to be regarded as authorities. His instructions are issued to us through the N.S.A. which is the oniy authorized medium.
When the government is formed Shoghi Effendi makes it abundantly clear that it is the duty of Bahá'ís to demonstrate their unqualified loyalty and obedience to whatever is the considered judgment of their respective governments (t~GId Age," p. 16). This, I take it, means that Bahá'ís do not commit themselves to any policy that could be interpreted as CCagin the government," that they should not assist by word or deed any political candidate of any party, that they should not affiliate with societies or organizations which have for their object the breakdown of the existing government. He goes further than this and says ("Golden
Page 795Bahá'ís of New York in observation of the Day of the Covenant, November 26, 1937.
Age," p. 16), "Let them refrain from associating themselves with the political pursuits of their respective nations the policies of their governments and the schemes and programs of parties and factions. In such controversies they should assign no blame, further no design and identify themselves with no system prejudicial to that world wide fellowship which it is their aim to guard and foster. Let them rise above all particularism and partisanship, etc., which engage the attention of a changing world."
A word of warning is necessary here for we must not infer that we make ourselves a close corporation, cutting ourselves off from other progressive movements.
In February, 1933, in a Teaching Committee report we read: "Bahá'ís should keep in touch with those progressive groups whose principles arc in accord with the
Bahá'í principles. Ineach city if one Bahá'í could keep in contact with the people of capacity in each progressive and universal group, numerous doors would be opened for Bahá'í service. Social service agencies and workers are almost always prepared soil for the seeds of the
New Life."In the December, 1932, number is an ar tide giving 7 summarized points. Some of these I have already dealt with. I will briefly refer to the others.
1. Recognized believers shall not run for any public office as Candidate of any political party, nor take part, directly or indirectly, in the promotion of any party or party platform.
2. Political issues of a partisan character shall not be discussed at Bahá'í meetings.
3. Recognized believers shall abstain from affiliation with movements of a radical and disruptive character, whether avowedly political in nature, or, while nonpolitical in name, advocating social changes that presume partisan political action.
4. Bahá'ís are loyal to the government of their country and will obey the laws of that government.
An example of this was afforded by the Bahá'ís of Russia, who submitted unreservedly to grievous interference with their administrative work by the Soviet government.
5. Believers who speak on Bahá'í platforms shall refrain from making negative and critical statements about any particular government or national policy. The great importance of this instruction can scarcely
Page 796be appreciated by us who live in free democratic countries, but contravention of this can and has led to serious results in some of the eastern countries.
Then the matter of misrepresentation from outside sources.
A concrete example of the importance of this issue was afforded by the persecutions of Bahá'ís in Constantinople, in 1932.
Shoghi Difendi cabled the following appeal to the N.S.A. of America: ttBahá'ís (of) Constantinople and Adana, numbering about forty, imprisoned, charged with subversive motives.
(I) urge (you to) induce Turkish Minister (in) 'Washington (to) make immediate representations to his government (to) release (the) law-abiding followers (of this) nonpolitical
Faith. Advise also NationalSpiritual Assembly (to) cable authorities (at) Angora, and approach
State Department."The Bahá'í citizens referred to were imprisoned by the Turkish government on the charge that they were members of a movement intended to carry on political intrigue � charges no doubt instituted by Mubam-madan sources.
tCJ~ less than two months after the N.S.A. published its statement on the nonpolitical character of the Bahá'í Faith, its members were called upon to appeal and intercede on behalf of their suffering brothers in a far-distant land. This instance surely reminds us in a most emphatic manner how essential it is to cast aside all provincial limitations, all traditional values, and assert our devotion to a Cause whose vision includes mankind." (ccBah6:i News," February, 1933.)
The last instruction reads:Assembly shall be responsible for the carrying out of these instructions by the believers in their respective communities. Local membership lists shall include only the names of those believers who faithfully preserve the nonpolitical character of the Faith."
But if a certain person does enter into party politics and labors for the ascension of one party over another, and continues to do it against the appeals and warnings of the Assembly, then the Assembly has the right to refuse him the right to vote in Bahá'í elections. It must be remembered that the quality of sympathetic understanding with which a local spiritual assembly approaches its task of explaining a new instruction makes a vast difference in the response the community will make. The Cause of Bahá'u'lláh has no arbitrary commands � every positive teaching and instruction coming from its spiritual centre carries a divine blessing which makes obedience not blind and meaningless but an act of devoted faith fulfilling our individuality.
in conclusion let me read to you the Guardian's cablegram which appeared in ttBahá'í News," May, 1933: Dear and prized coworkers: The handling of this delicate and vital problem regarding nan-participation by Bahá'ís of East and West in political affairs, calls for the utmost circumspection, tact, patience and vigilance, on the part of those whose function and privilege it is to guard, promote and administer the activities of a worldwide ever-advancing Cause.
The misgivings and apprehensions of individual Bahá'ís should be allayed and eventually completely dispelled.
Any misconception of the sane and genuine patriotism that animates every Bahá'í heart, if it ever obscures or perplexes the minds of responsible government officials, should be instantly and courageously dissipated.
Any deliberate misrepresentation by the enemies of the Cause of God of the aims, the tenets and methods of the administrators of the Faith of Bahá'u'lláh should be vigorously faced and its fallacy pitilessly exposed. The Cause to which we belong stands on the threshold of an era of unprecedented expansion.
Its problems are many, divers and challenging. Our methods and ways of approach must likewise be characterized by unusual sagacity, consummate skill and wisdom. He will surely never fail us in meeting the needs of a critical hour.
Shoghi.� Consequently a number of souls may arise and act in accordance with aforesaid conditions and hasten to a11 parts of the world, especially from America to Europe, Africa, Asia and Australia and travel through China and Japan. Likewise from Germany teachers and believers may travel through all the continents and islands of the globe.
Thus in a short space of time most wonderful results will be produced, the banner of Universal Peace will be 'waving on the apex of the world and the lights of the oneness of the world of humanity may illumine the universe."
'Abdu'l-Bahá'í Instructions to Traveling TeachersIT was on the second of May, 1921, that our blessed visit to 'Abdu'l-Bahá at Baha came to an end and we left Him with hearts too full of joy and gratitude to be articulate. 'Abdu'l-Bahá had instructed us to go to Italy and to work with Mrs. Emogene Hoagg whom He had sent there some years before. 'Me were to see all those whom she had attracted to the Faith. Our objective was Rome and there we remained some time working as He had directed and also visiting the ancient ruins of the days of the early Christians with which the early days of the Faith of Bahá'u'lláh have so much in common. 'Abdu'l-Bahá had so often spoken of the Disciples of Jesus and of their journeyings to foreign lands to spread the glad-tidings of His mission, that we eagerly sought to trace their steps and to learn of their services and sacrifices in the path of God.
The great Teaching Tabletsrevealed by 'Abdu'l-Bahá during the World War and sent to this country when conimunication was reestablished, strongly admonish the believers to arise as did the Disciples of Jesus and spread the universal
Message of Bahá'u'lláhto a world in crushing need and the responsibility lay heavily on our hearts.
As we threaded our way among the ancient ruins associated with the lives and martyrdom of the early Christians, and saw the catacombs where nameless crypts bore only the symbol of the fish by which to identify them, we longed to know more of these blessed souTh and of the places where they had been. One morning we engaged the services of a famous archeologist, a man of culture and deeply versed in the history of the ancient monuments, one upon whom we could absolutely rely. 'With him we visited among other places, the church of St. Peter. Every detail of this church was explained to us and finally we were shown the crypt, which, as guides inform one, contains the skull of Peter, and which has become the sacred shrine visited by thousands of the faithful each year~ cCBUt~~ said the archeologist, "although the church is built and dedicated to St. Peter, and these bones arc shown as his, we archeologists really have never found any reliable evidence of Peter's visit to Rome, nor have we unearthed his remains.
This information shocked us! So much of sacred tradition clings to Peter's ministry in Rome that we found it difficult to believe this statement, still our informant was himself a devout Catholic and would willingly have upheld the traditions of the church, but he was forced to face the facts.
On our return to America the thought of this misconception lingering persistently in our minds we decided to ask 'Abdu'l-Bahá about the matter. We wrote, and in the course of time received a reply from Rouha 797
Page 798Kh~num, the daughter of 'Abdu'l-Bahá, under the date of August 15, 1921, and this is what it said: � ".
Concerning your question whether St. Peter and St. Paul have ever been in Rome, I asked the Master 'Abdu'l-Bahá about it. He said that there are two sets of people, one say that Paul and Peter have been to Antioch and the other that they have been to Rome. There is no real record of their movements."
These inconsistencies at first were difficult to reconcile but as the consciousness grows of the importance of exalting only the WORD and not the individual who is the conveyor of It, the Divine purpose is clearly defined and the great wisdom of i~ evident. Later years have shown the tendency of peo-pie to worship the personality of those whose services are more or less conspicuous in the spread of the Faith in the dawn of every spiritual revelation, forgetting the quality of true humility which is ever the characteristic of sincere servants, forgetting too, the horrors of persecution which they suffered in the path of service. Records of the past are gone, or were never kept, personal history is obliterated, for then they "saw only in part and prophesied in part"; now that which was in part has been done away since "that which is perfect is come!"
There may be a justifiable reason now therefore, that the travels of the teachers of the Faith of Bahá'u'lláh should be made known and the record of the spread of the Message of the New Day and of the establishment of a New World Order be preserved for posterity, for never has there been such a day, exalted as it is above all peer or likeness. Bahá'u'lláh says of it in the "Glean-ings": "Verily, I say, this is the Day in which mankind can behold the Face, and hear the voice of the Promised One. The Call of God hath been raised and the light of His countenance bath been lifted up upon men.
It behooveth every man to blot out the trace of every idle word from the Tablet of his heart, and to gaze with open and unbiased mind, on the signs of His Revelation, the proofs of His Mission, and the tokens of His glory."
It is for this reason then that the Bahá'í archives are now being provided with accurate records of the history and spread of the Cause and it is for this reason that we cite certain voyages which have carried us to virgin fields far, far away geographically, but drawing ever nearer and nearer as the consciousness of the Unity of God and of His creation becomes clearer to the mind of man.
Since 'Abdu'l-Bahá called upon the believers of the United States and Canada in His immortal Tablets to arise and carry the Glad-Tidings to all parts of the world many loving and consecrated souls have arisen to do His bidding. The records of Martha Root will ever shine forth in imperishable splendor. We venerate the name of Keith Ransom � Kehier who gave her life in service to IrAn. We recall the voyage of John and Louise Bosch who were the first to go to Tahiti and of Miss Agnes Alexander's work in Japan. Then there was Dr. Susan I. Moody, Miss Lillian Kappes, Miss Elizabeth Stewart, Dr. and Mrs. Howard Carpenter, Mr. and Mrs. Frank Clark,
Mrs. Sharp and Miss AdelaideSharp, � all these have served the Cause among their tr&nian brethren in IrAn.
Among other pioneers are Miss Alma Knobloch and Mrs. Pauline Hannen who went to Germany and Miss Fannie Knobloch who visited
South Africa, Miss LeonoraHolsapple who is working in Brazil; Mrs. Emogene Hoagg who traveled to Alaska and afterward was sent to Italy; Miss Marion Jack who has been for years in Bulgaria, and Mrs. Louise Gregory in the Balkans; Mr. and Mrs. Hyde Dunn whose labors in New Zealand and Australia have produced such wonderful results; Louis Gregory who carried the Message to Haiti; Mrs. Amelia Collins who was the first to carry the Message to Iceland. Then there are those intrepid world travelers, Mr. and Mrs. E. R. Mathews, whose names will always be linked with South America especially; and Mr. and Mrs. Schopflocher to whom all the world "is one home." These and many others have left imperishable records in the annals of the Cause.
Our own share in the international spread of the Word includes a voyage to Spitzber-gen, the most northern settlement in the world, to Hammerfest in Norway the most northern city, to ports in Norway,
Sweden, Russia and Denmarkwhere in some places the Press rendered invaluable services. In
Page 799the year 1937 we circumnavigated the continent of South America, touching at all the large ports and reaching Magallanes, the most southern city of the world in the extremity of Chile. In every port contacts were established and books left. A more recent voyage enabled us to visit Pago-Pago and Fiji, two islands of the South Pacific, en route to
New Zealand and Australiato visit the Bahá'í friends in those countries. But there is so much to be done and the time is so short!
ttSoon," says Bahá'u'lláh in the "Glean-ings," tCwill the presentday order be rolled up, and a new one spread out in its stead. Verily, thy Lord knoweth the Truth, and is the Knower of things unseen."
And again He says: "He Who is your Lord the All-Merciful, cherisheth in His heart the desire of beholding the entire human race as one soui and one body.
Haste ye to win your share of God's good grace and mercy in this Day that eclipseth all other Days.
How great the felicity that awaiteth him that forsaketh all he hath in a desire to obtain the things of God! Such a man, We testify, is among God's blessed ones.~~
Page 800Taken from the chapter on r!Pveligions of Persia" from the book ~Persia by a Persian," being the personal experiences of the Rev. Isaac Adams, M.D. The book is issued in four languages, English, Dutch, German and Swedish, published in 1900.
Washington, D. C. Nov. 19th, 1899.My dear sir: � Your letter of October 24th was duly received and I regret my inability to reply to it sooner, but I had left my California home when it arrived there so it was forwarded to me here; however I take pleasure in answering your questions, as it gives me great happiness to enlighten any Trutliseeker, regarding the "Holy City" and the ctBled Master" who dwells therein.
Aitho my stay in 'Acca was very short, as I was there only three days, yet I assure you those three days were the most memorable days of my life, still I feel incapable of describing them in the slightest degree.
From a material standpoint everything was very simple and plain, but the spiritual atmosphere which pervaded the place and was manifested in the lives and actions among the Believers, was truly wonderful and something I had never before experienced. One needs but to see them to know that they are a Holy peopk.
The Master I will not attempt to describe: I will only state that I believe with all my heart that He is the Master and my greatest blessing in this world is that I have been privileged to be in His presence and look upon His sanctified face. His life is truly the Christlife and His whole being radiates purity and holiness!
Without a doubt 'Abbas Effendi is the Messiah of this day and generation and we need not look for another.
Hoping you will find the joy that has come into my life from accepting the Truth as revealed in these great days, I am very sincerely yours Signed: Phoebe A. Hearst.
Washington, Dcc. 5th, 1899 0. M. Babcock, Chicago, Ill. Dear sir, � Your letter at band and in reply will say if a statement from me regarding my visit to 1Acca, also my privilege of being in the Master's presence, and my impressions of the Holy Household, will in the slightest degree confirm anyone in the faith, then I am most happy to render it. I was not a pupil of Dr. Kheiralla's. Mr. and Mrs. Getsingcr taught me and I accepted the Truth before I left my California home to go to Europe. I never saw Dr. Kheiralla until we were on board the steamer.
My stay in Acca was very short; if I remember correctly I was there but three days, tho Mr. and Mrs. Getsinger were there three months. Acca is now a ruined fortification, its streets are narrow and dark and the houses are very primitive and rudely constructed, but when we were admitted to the Master's presence we lost sight of our surroundings entirely.
It seems to me a real Truchseeker would know at a glance that He is the Master! 'Withal, I must say He is the Most Wonder-Lul Being I have ever met or ever expect to meet in this world. Tho He does not seek to impress one at all, strength, power, purity, love and holiness are radiated from His majestic, yet Irnmble, personality, and the spiritual atmosphere which surrounds Him and most powerfully affects all those who are 1 'Akka.
801blest by being near Him, is indescribable. His ideas and sentiments are of the loftiest and most chaste character, while His great love and devotion for humanity surpasses anything I have ever before encountered.
I believe in Him with all my heart and soui, and I hope all who call themselves Believers will concede to Him all the greatness, all the glory, and all the praise, for surely He is the Son of God � and "the spirit of the Father abideth in Him."
Regarding the Household, I found them all quiet, Holy people living only for the purpose of serving in the Cause of God. They dress very plainly, but with a grace that gives a sort of grandeur to their most humble abode.
The purity of their morals is evident from their calm, benign and guileless faces which characterize them as a peo-pie. To become spiritually more and more like them, and like the blessed Master is my daily supplication unto God.
I am not going to be in the east this winter.Miss H6lmfridur Arnad6ttir, educator and author of Reykjavik, Iceland.
HAT strikes me most forcefully in the Teachings of the Bahá'í Faith is the idea of the unity of all religions and the development of one universal religion within which every human being can develop his or her own individual character and capacities in complete harmony and accord with the environment.
The glad-tidings of the t~awakening of spiritual susceptibilities in the hearts of mankind" are glorious predictions and will lighten the burden of a gloomy, materialistic world today which so much needs a new standard to fight for, not with swords, but with the divine power of the Holy Spirit.
The tidings of Bahá'u'lláh and His successors are not only spiritual but practical, as well for the world in which we live as for the life to come. He foretold the devastation of the material civilization which rules the world today and He foretold the coming of the Most Great Peace on earth even as Jesus, the Christ, had prophesied before Him.
How may we help God to establish the "Most Great Peace" on earth? we ask ourselves today. To this question each individual seems to get an answer in the Teachings of Bahá'u'lláh and His successors. May the Holy Spirit of God unite us in the work for the uplifting of humanity and the promotion of
His Kingdom on Earth!is a well known authoress of Iceland. She is now undertaking the translation of ttBah~~u~11~h and the New Era" into the Icelandrc language.
803What but the glory of the Light of Light Could cast such shadows on a world forlorn?
If our hearts whispered not the hope of morn Would we so hate the horror of the night?
What is it else than desperate bitter fear That drives the troops of evil, who know well Their hour is come, to vent their dying rage Upon the people of this heaven-lit age And seek by every means they may to sell Their lost dominion dear?
Be of good cheer!The very depth of our perplexity Amid this whirling world of strife and care Where disillusion beckons to despair Is of itself a call for help, a cry That angels' hearts will not be siow to hear.
For it is ever in such a time as ours, When man has r4nsacked sea and land for rest And never sought the heaven in his own breast, That God reveals once more His hidden powers And in His might draws near.
Be of good cheer!Though all things change, Truth's kingdom is secure.
The forms of faith come, go, and are forgot, But that which they enshrine can perish not.
Altars may crumble, worship will endure.Those hoiy things that God bids man revere Reign on unchecked by man's satanic will; Wisdom and love are of a higher birth Than these frail phantom forces of the earth And take their deathless power from Him Whose will Above all things stands clear.
Be of good cheer!What kings desired in vain God gives to you And in this wondrous day before our eyes UnseaL His ancient book of mysreries Making all things in earth and heaven new.
Truth hath come down from some far-flaming sphere; Lo, in our midst her sacred fires burn!
And see � trace back these countless rays of light To the One Point wherein they all unite, And bow your forehead in the dust to know That God Himself is here!
� 0. TOWNSHEND.And songs of birds are like celestial choirs! My soul as well as body is illumed, 'Twould seem, by Sun which such great power bath Its rays touch into flame my heart's dim fires.
The almond blossoms scent the gentle breeze, And luscious fruits encumber many a vine.
My heart is filled with peace beyond all words: The very air breathes joy, and even the trees Are murmuring a melody divine As though their boughs were tuned to heaven's chords.
What is this lovely Garden of the heart?From all earth's sordid things we've drawn apart: This is God's Place, my spirit feels at home.
'Abdu'l-Bahá: This is the Garden whereSojourns a fortnight ere He journeys far, An exile, further still from native land.
The city whose fair walls and domes you see, As South you gaze, is
BaghdAd � Home of Peace.There dwelt the Lord of Glory full ten years, An exile since the tortured months in vile
Imprisonment in Siy~h'Tis nineteen years since first The Báb proclaimed Himself the Herald of the Dawn.
Antiphony:His call Awakened ready hearts, and souls arose In myriads to lay their lives at His Blest feet. Yet but the
Herald He. The KingUnknown hath walked the earth a prisoner, An exile most despised by those who, blind, Saw not the Glory veiled beneath the cloud Of flesh and circumstance.
Now strikes the hour When bursts the Sun of Truth. The veil is rent Which hid the Glory of the Lord of Hosts.
Now dawns the Day by Prophets long foretold; Now comes the Kingdom of His Majesty
The One True God.(The Guide Celestial raised His hand, and lo, Before the Seeker's gaze, embowered in green, A fair pavilion lay, while to and fro A group of men walked calmly, while the sheen Of sinking sun shed lustre on the scene.
THE GARDEN OF RIp VAN Some five-score men there (outside Baghddd) were whose faces shone With radiance, as though THE DECLARATION OF BAHÁ'U'LLÁH lamp were lit Man Speaks: Within their breasts.
Such fragrance hath The tent enshrined a my being ne'er perfumed! HowThrone, fair this Garden~ roses And humble homage on their bower each path brows doth sit, For in their breasts bath Revelation writ.)
'Abdu'l-Bahá: Chants.From high Horizons of the Lights hath shone Such brilliancy and brightness none hath known: Blest are the souls attaining to His Throne!
804805 From this white Spot such fragrance now outflows That all the worlds are perfumed like the rose: Blest are the nostrils which this perfume knows!
The Cup of Life, o'erflowing with the wine � Fulfilling Words: "I drink not of the vine � " Is passing 'round. 0 take the Cup divine!
From that blest Tree onIs heard � a Trumpet peal that sounds to all The world. Blest are the souL who heed His Call!
The Light of Unity for sons of men In this secluded Spot shines once again: Blest are the eyes which open to that ken!
The Face of God the GloriousThe Kingdom of our God amongst the race Of men is glorified before
His Face:For 'tis the Word of God Himself � the knell Of wrong, injustice, prejudice and strife.
Harken to Words of Beauty � Wordsfrom within Jibe tent: 0 people of the world!
I was asleep Upon My couch, when, lo, the Breeze of God Upon My being breathed and I awoke!
His Spirit bade Me to proclaim His Will To earth and heaven.
I summon all mankind To God, the Lord of all the worlds. For, lo, Thc hour hath struck of which 'twas said, Of old by blessed lips, that no man knoweth, Not even the Son, but wily He Who comes When that Hour strikes.
The Father knows alone!is this Day for now The Father hath with Power come amongst The nations: turn ye unto Him and live!
My body longeth for the Cross, in truth, And for the spear My head, that in His Path I thus may purify the world from sin.
Say not amongst yourselves: "The Hour's not yet, We wish to slumber still."
0 heedless ones!I speak not of Myself: I speak of what God whispers to My soui.
How else, 0 men, Could I proclaim that which all men disdain, And for whose utterance their hatred casts New tortures on My head each passing day!
Yet am I not impatient of men's hate, Nor do I shrink from dread a.fflictioffs in His Path. For God hail made calamities As freshening showers to His pastures green, And as a wick for Lamp divine by which His earth and heaven shall illumined be.
Aizziphony:Math dawned: come ye that I may crown ye kings In this My earthy Kingdom: for if ye Obey Me I will make you friends of Mine, My very soul, in realms of greatness, and
Companions of Perfectionye shall shine Forever in the heavens of My Might!
And if ye disobey Me, 0 loved ones, The garment of My Mercy covereth you, And My forbearance doth precede your sin.
o people of the earth!The Giver of All Gifts bath come indeed, riding upon The cloud! Advance with shining faces and Illumined hearts!
Blest are the souls who to His Meeting win; to whom the fragrance of His Verses is disclosed; who at His Hands The wine of Union drink; who in the air Of love and praise spread wing, and whom He bath Led to His Paradise Supreme � the
PlaceOf Revelation and of vision clear Before the grandeur of
His heavenly Throne!Come unto Me And I will show you paths of Life, and make You vivifiers of a world now dead!
� HOWARD COLBY IVES. MARCHDas Land 1st heiLig, darauf wir gehn Und Blutnen uns duftend umbreiten, An Bahá'ís Tore leis verwehn,
Verdaemmern der Erde Zeiten.Die Schwelle beugt sich noch lichterfuellt Der Herrlichkeit, die sic geborgen, Da drinnen aber, da Schiaf Ihn huelit, Umfaengt uns der strahiende
Morgen.Das I-len schlaegt leiser und Wunder erbluehn Wohi hier an der Welten Mine, Da Erd und flimmel in Binheit gluehn Und schreiten in goettlichem
Schritte.die Flammen noch ragen, tjnd beugst dich still vor der staerksten Glut, Die jemals die Erde getragen.
Dein Selbst vergeht und es waechst im Raum Die Kraft, die dem Ursprung verbunden, Da, Welt, du hier an des
Lebens BaumIts mountains glow In summer light and all its rivers flow With silvery sheen through gardened-way and plains And I have seen its rainbow after rains In dazzling hues against the darkened clouds
Page 806Which God bath placed at times like gloomy shrauds Beyond the hills to show His Mercy spans All that He loves in plans and counterplans To make life true and good and full of beauty Even in things which hold us to our duty.
The roseate dawn is full of purest blessing, But storm and rain come too for our refreshing, And every tree and all the garden-flowers Through tears of love give thanks for vernal showers.
The Sun of Truth mounts in the sky revealing In sunshine bright the path of thought and feeling, And new Jerusalem is seen resplendent When faith in God is in the heart transcendant.
Hark! For above the Most Great Bell is sounding The tenderness and majesty abounding In midmost Heaven whose glorious connection Hath given the heart this wonderful reflection.
He that hath seen the grandeur of Baha Hath passed the beauty of the Morning Star And lifteth up a smiling face to bless The glorious Day of bliss and righteousness!
There is a city by the tideless sea Whose crumbling walls were marked by Destiny To be a lamp wherein should grandly shine The Truth of truths in
Holy Palestine;And in that spot the echoes rose and fell Attuned and sweet to that great Heavenly Bell Which in the height beyond the gates impearled Called angel hosts to aid the awakening world; For 'Akk~i's walls embraced and held Bah~ � The dawning Light behind the Morning Star � And on the horizon's edge the cloud-drifts stood Aflame with rose, the tinge of martyr-blood.
Within the heart reflected gleams of the scene, Nor e'er again shall Ages intervene To make of Christ a myth of fancied faith � A human dream � an empty fleeting wraith � For herein God hath g1orious~y fulfilled That which the Christ bad said the Father willed.
Thus testifies all H~aven, the grateful heart, The awakening world, and witnesses apart: The hills of Galilee, Jezreel aglow, And Hermon crowned with pure resilient snow.
When He, the Golden Dawn, had blessed the world, The Servant of DaM, inspired, unfurled The Standard of His glory on the height Of Carmel's brow o'er-looking Acca white Beside the sea which bore the Tyrian 'ships And Grecian fleets and kissed with sunlit lips The Roman prows in days of old renowned, And saw the Saracenic galleys bound From Egypt's ports and famed Italian sails Ablow where now the British flag prevails.
Yes, Carmel is the throne from whence the Call Went forth at last to summon one and all To brotherhood � the Call which cannot cease Until the world is tranquillised in Peace; And who shall still the beating heart that waits The mighty Law which issues from the gates Of Zion's wall bejewelled with the Teaching Of all the Saints, persuasive and far � reaching?
Give ear ye lands, ye continents and isles, To that sweet Gall of love which reconciles The human heart to God and breaks the sword To win for all the Kingdom of the Lord!
This is the Dawn of all the dawns the bestis offering the West; Then put aside all pride and all pretending Far Truth worth while � worth knowing and defending.
� E. T. HALL,Then we will build us a temple of light, A symbol of God among men, Whose rays of truth will illumine the night Of man's prejudice, fear, and sin!
Through the nine great doors of religious faith, Will the races of men come in; And under one dome of love universal, Will worship as brothers and kin!
Then hasten the time, 0 lovers of truth, When the temple of light will shine; And in the dawn of God's Great New Day, We will enter His holy shrine!
� ELIZABETH HACILBY.A lily bloomed because a bulb was torn, A caterpillar wove a golden mesh, Discarding it with joy 'when wings were born; A martyr rose triumphant from the flesh.
These things I saw with wonderment and pain, As, led by iove, I climbed a mountain slope; � On levels far below gleamed ripened grain, Small seeds to hold the resurrection hope!
And then I saw on shining laurel blades The emerald tracery of crossing bars, And knew that cells must break to build facades Of giant shrubs that yearn to meet the stars.
Oh, Love, Who spreads white arms above my earth, Thy mantle robes the mystic cross of birth!
� ALICE SamloNs Cox.'ABDU'L-BAHÁ From High Horizons of the Lights hath shone Such brilliancy and brightness none hath known.
Blest are the souls attaining to His Throne!From this white spot such fragrance now outflows That all the worlds are perfumed like the rose.
Blest are the nostrils which this Fragrance knows!
The Cup of Life o'erflowing with the wine � Fulfilling Words: "I drink not of the vine � " Is passing 'round. 0 take the Cup divinel
Page 807807 From that blest Tree on Sinai's Mount a call Is heard � a trumpet peal that sounds to all The world. Blest are the souls who heed His Call!
The Light of Unity for all the sons of men In this secluded Spot shines once again.
Blest are the eyes that open to that ken!all suns have paledl The Kingdom. of our God amongst the race Of men is glorified before
His Face.Blest are the souls who therein find a place I The clouds of Generosity with rain Of Bounties arc o'erflowing.
Souls are fain To take abundance and their Goal attain.
The hearts of men in darkness long, at last Are now enlightened: all their gloom is past.
The Face of God Its LightsA Star of splendor past our Mortal Ken The glory of your life through all the Spheres Will shed its light through the undying years.
The radiance of the Love you brought to men Has birthed our planet's darkened heart anew.
Your lifeblood, poured out on its dearth like dew!
Oh ichor of God's grace, let each drop shed Redeem the� Nations and the living-dead, Renew their vision and their Spirits' Youth, Auroral is the fountain of Thy Truth.
� BEATRICE IRWIN.For love alone can conquer The strife within each breast, And bind with ties eternal Thy sons of East and West.
o Truce of God enduring, Come Thou to all the world, And may Thy flag of beauty In each land be unfurled.
A covenant proclaiming That cruel war has ceased, Beloved by all Thy children, Thy spotless flag of Peace.
O God of every nation, Thou Father of us all,With wide divisions ending May every voice now ring, And in love tones exultant One nation's anthem sing.
� LOUISE R. WAITE, CHICAGO, ILL.Dedicated to the International Peace Society, and composed especially for the Peace Congress held in Rome, October, 1911.
This ivas distrdncted there � not as a Song but a Poem. 'Abdu'I-BaIad's words under title.
GOD'S CHANNELTo be a changel through which flows God substance into everything The words I speak, the song I sing, The trees I tend, the rambler rose: The poem forming in my mind, The simple meals that I prepare: Whatever task my hands shall find, This, Father, is my earnest prayer.
To be responsive to Thy will, An instrument, alive, awake: To know the choice is mine to make Of truth or error, good or ill: In all I choose to be and do, To be the voice of Spirit power, An open channel for the true And beautiful, from hour to hour.
� By IRENE STANLEY.Bell of the Temple � of Love and Unity, From realms above thy clarion tones now ring; Calling aloud to all humanity, Awake! Arise! and with the angels sing;
Glory to God � and His EternalPlan, Come to the Temple of the Brotherhood of man.
Bell of the Temple � of Peace enduring, Softly thy tender notes fall on the air; Calling the hearts of men to Love's true union, Calling to worship in God's Temple fair.
Glory to God � and His EternalPlan, Come to the Temple of the Brotherhood of man.
Bell of the Temple � unseen Reality, Yet thy clear tones by inner ear is heard; Bell of the Temple � of wondrous Beauty,
Founded upon God's ManifestedPlan, Come to the Temple of the Brotherhood of man.
� SHAHNAZ WAITE.und Meinen, kbnnen wir so nur genesen, dass wir die Antithesen sieghaft im Herzen vereinen.
Page 808808 THE Will auch den Weg nach innen Dickicht wild iiberwachsen, � glaube, so wirst du gewinnen; und Cs schwingt sich dein Sinnen urn immer khhnere
Acisen.Which in thy borders shook both Heaven and earth And bade thy sons arise and bravely guard The Flame of Truth which gleamed with priceless worth!
The splendors of thy past are not forgot: When thine unnumbered hosts with ordered strength And great renown for discipline well wrought Subdued great banners which had stood at length.
The dynasty Sassanianheld its reign And kings and satraps widened thy domain; While bards and seers extolled thy noble worth And chief in thee was ruler of the earth, As free, the benison of genius led And sciences and arts their treasures spread; When minds expanded by an unseen power Discovered in the hearts a mystic bower.
Here Zarathustra raised the torch of truth; Created laws of justice and full ruth; Enkindled in the realm a wondrous fire Which made of ignorance a funeral pyre.
Came Ishim here by All4h's Im4m led; Revived a body numbered with the dead; Rent ancient customs which abased their sway; Bestowed the joy of life, the Higher Way.
Arise anew to hear theFor which thy heroes sought the gory sod � Deaf to what place or pride or fame might call, Intent upon those notes which hearts enthrall!
Regardless of the past, how dear its fame, The glory of today enshrines thy name.
The Light most Manifesthath now shone forth, Eclipsing by its brilliance every troth.
The tidings of the coming of the Lord Which ancient seers proclaimed by deed and word, Ilath hoiy made thy soil for endless tread As gospels of that Blessed Beauty spread.
The freedom which thou now shalt grant to right Will echo through the world and win for thee The homage of the noble and the free And state of exaltation in God's sight.
Thine ensign blazed from old the Lion-Sun.Each bears to thee a message of the heart That thou can'st know what mystic joys impart.
� Louis G. GREGORY.Mensch von heute, freue dich, class du heute Iebst auf
Erden!Mensch von heut', erneue dich, denn du solist das Grosse werden, wie es war des Schbpfers Plan:
Geistesrnensch und Edelmann.Mensch von heute, ziehe doch aus dem Staub dein wahres Wesen! Mensch von heute, siehe cloTh, wie so leicht du kannst genesen! Sonnenfroh und stark und kiar wird cm neuer Friihuing wahr.
� ADELUERT MtHLSCHLEGEL.Into the intricate dark I strode, No dagger-hilt Lighted my way, The vast Caesarean palaces could not hold My gift of Day.
IrAn dream on, as those who rest Bemused beneath a Bo � tree's shade � Mine is the free and naked breast, That bears a rose, disdains a blade!
And I shall climb the whitest cloud, And penetrate the darkest veil, Jostling the elbows of the crowd, Myself the
Flail.Of Him Who holds the world at poise And follows wild birds on their flight � Put out the lamps � I have dawn-joys For treaders of the night.
� ANNA MCCLURE SHOLL.That every atom is an open door Inviting thee to enter and explore.
What don thou hope to see When thou goest seekingIf I should write some guiding Word to men Could they interpret My
Supremest Pen?Is then thine eye so keen, thy mind so sure That when My Spirit moves thee and I lure Thy longing soul afar To probe the mote and star That thou canst hope thus to encompass Me Who doth surround what mind and eye can see?
Wert thou through all eternity to seek, And through immensity of space to roam, Thy spirit shall no foothold find, No answer to thy questing mind, Except to My Command thou shalt bow down, Unless My Love thou wearest like a crown, And find in meeting Me thy spirit's home.
I am not far from thee but ever near: Listen to thy heart's whisper: "I am here."
Page 809The whale by seeking cannot find tile sea; The eagle soaring high Against My blue-domed sky Finds not the air, nor can thy mind find Me Who in thy heart of hearts is truly thee.
About thee and above; beneath, within, Thy Mystery am I and thou art Mine.
No flight avails: nor height nor depth, nor sin Nor death, nor hell can part thee from My Love.
My Lamp thou art and I the Light within.Know this, 0 servant, as the eagle knows The air: the fish the boundless seas they rove, The leaf the wind which by My Order blows.
In mineral and plant, in beast and man Thou mayest discern the working of My Plan '*'hich hath one airn � tbar I may fully be Revealed to every heart that seeketh Me.
Cohesion, growth, the senses and the mind Are the four steps which through the cycles wind That from the void of nonexistence may Existence come, and that My Love may find
Some far-off Day, Itsfull expression. Nay That I Myself may tell man's ordained story In Man, the very Temple of My Glory.
For, in this gloomy and disastrous age Man may perceive, if he will scan My Page, The secret of creation.
There is he Told of My Wisdom: forHath borne Its noblest fruit; My Love Disclosed in Man his Lord, that he may prove All things, and thereby with my aid may reach The summit of the Truth I fain would teach, That all his probing eye and mind can see Hath but one purpose � to uncover Me.
By every grain of dust shall man be told Of Me. The rushing wind shall cry: Behold!"
The still, small voice within his heart Shall whisper low: "I am of God a part."
Lo, all things from their silence, shout aloud!My Voice falls from each bright or lowering cloud!
My Trumpet peals from every star and clod: "There is no God but Me � but Me no God."
Why else should I create, 0 son of man?In My eternal Being hid I knew My Love in thee and framed a gracious Plan Agelong, in which I might Myself review And see My Love expressed in form and power.
'Thus through the ages, countless hour by hour, Have I in it exprcssed My Love, to thee
Revealed My Beauty. "Be!"Schwer aim meinen reichcn Feldern rollen Wagen, goldbeschienen. � Vieles dank ich meinen Eltern, manches musst ich selbst verdienen.
Tor, was rechnest du mit Gold?zerfetzte mir auch dies � es war das Letzte. Arm und nackt steh ich im Winde. Bin ich so von alien, alien Sticliten frei? � Wie eincrn Kinde wird mir leicht. Die Bhtter fallen.
Bist du arm, so wirst du weit fUr die Stille. Sei bereit!
ADVENT:Zages Bangen wird zum Hoffen, was verschlossen war, wird offen. Was noch wiinschte, was noch strebte, schwindet demutsvoll nach innen. Sieh, die liebe Erde webte sich in brautlich weisse
Linnen!Bist du rein, so naht der Geist, der clich in das Neuc weist.
WEIHNACHTEN:Naht mir, was mich liingst umwittert? Freudvoll wird mein Herz und zittert his in die geheimsten Falten, wie das Miichtige, das Grosse sich ibm neigt und alle alten Kriifte hebt ins Namenlose.
Werde fihig zu begreifen, lass es durch das Blut dir reifen!
FASTENZEIT:Grosses waiter immer leise, duldet keine Last der Speise, wiichst geheirn in warmer Scholle. Stbrt Cs niclit durch menseblich Treibenl Brausen driiber noch so tolle Geister � es wird Sieger bleiben.
Alles musst du freudig gebeh, soil das Hdchste in dir leben.
KARFREITAG:Kdnnt ich wirklich aPes geben? � Ja! Hier gibt es kein Daneben. Wenn ich glaube, dass des Geistes flauch erlasend uns durchdringe, ganz durchdringe, o, dann heisst es, dass ich mich zum Kreusc bringe.
Opfer last aus tiefsrernicht, es soil geschehen. Durch dein Leben sei bewiesen, dass des Winters schwere Niichte dich niclit unverwandelt liessen. Froh entspriesse alles Eclite!
Wenn ihr reine Taten schufet, naht der Ailgeist, den ihr rufet.
Page 810Reine Kr~ifte, froh entbunden, werdet Form und Leib bier unten! Erde, wie du dich verschwendest! Alles spiegelt sich nach oben. Heiliger Geist, der du dich spendest, komm zu alien die dich loben!
Ist das Licht in jeder Zelle, strahit die Welt in Gottes
Helle.In des neuen Bundes Segen bleibt die Ordnung fest gelegen. Fiihlen wir sie urnotwendig, dienend ihr in hundert Arrcn, bleibt der Geist uns inlebendig, wird die Welt em Gottesgarten.
Welter w~ichst darin die Seek, atmet rein sich aller
Fehie.That Day when man should yield his will To God, dawned!
Though not a single breath of Unity Was wafting to the Court of Holiness, The "Mystic Bird" gazed earthward "Seeking one heart severed That He might alight therein to nest."
Saw souls stifling "In the garment of a thousand years ago.
Man, whose destiny is Godward, Enthralled in sclfhood,
Alien to the Mystic Song; � Hiscircled The abyss of godlessness, crying: "Oh people! I am He and
I-fe is Me!"As the spirit liberated by His Words Mirrored the cosmos, Aloft two mighty Pillars flamed: ~Reward and Retribution!"
"0 mortals! \Vill ye be content With that which is like vapor in a plain, Unmindful of the precepts of your Lord?
By one word He called ye into being!I am come to you, 0 people, From the Throne of Glory!
Would that your hearts might comprehend!"Falling on rocks His words had yielded Springs of crystal water, But impenetrable the heart of man,
Deprived of Faith!of Pure Light" He saw no arm outstretched to seize it, Nor heart that would reflect it. Remote from Truth is man That He could view that
Flaming CupFaithless to His Trust, when he, ~Greated from a clot," was covenanted To reflect to all the kingdoms
Eternity and God.In them the Law is honored � Their fruits garnered, While man roves, phantom-like, The vale of heedlessness.
How can this shadow make reply to God?Never plead ye were not warned That fear and overwhelming grief Would shake ye!
For through unreckoned aeons True Ones came, To reconcile your will to God's, That Truth might be renowned.
Forsaken and decried, They sang ~A Day of God" and "Covenant" � A people living lordly exhortations And commands; His people they, and He their God.
Have ye imagined all their counsels But idle musings of a "moving jorm of dust?"
"Lo! The Promised OneThis is the Day of Knowledge and of Love; The Day wherein the True shall be distinguished Prom the false; And Thone secure from this Decree": Thy evil deeds and secrets, Nurtured in satanic gloom, Shall sear thy soul with torment; � And ye shall know what God hath known!
Calamity! Thy cradle is trdn!Thy 'ulamAs ~knew not" Jesus nor Muhammad, Or Him ye would have known, The Vromised One, Of Whom They prophesied!
Behold He bath all life � all rhythm changed!Now is the soul's oblivion pierced, As from the grave of negligence Your hosts unleash Their calumnies and cruelties, Their doubts and base denials � Inner life and outward form that sprang From human thought � all To perish in the tumult of a dying day!
Almighty Day! When only that shall stand Which serves the Lord, thy God!
And this thy theme, thine inmost urge � One Faith, one Race, one common
Cause!Now from the Dayspring of a vital Faith The Covenant takes form, And shielded in the Tabernacle Of a Mighty Soul, Rises from out the chaos Of receding dispensations!
~'O ye people of discernment" Sing praises unto God � He comes � and in His hand the Cup!
His triumphant song ofTranscending warring cycles, He, The Ensign of the Most Great Peace,
Salutes the Promised Day:The Ancient Law, Revealed in symbols in the Day of Abraham; In Moses' Day inscribed in flaming Tablets; Is, in this matchless Day, incarnate in a Man, Who '~embodies every virtue, every ideal
Of this Holy Cycle's Goal!"Unto Gad, 0 people, render thanks for His appearance!
He is the Most Great Favorunto you, The Trust of God amongst you, His charge within you!"
"Taking the cloak of resignation In the name of God," He taught and labored In this womb-life of the spirit, Hailing with unerring pen The Renaissance of Nations, When The Law exalted in the hearts Shall guide the people.
Shaken from her slumbers,Then her Czar sought a parliament of nations, While 'Ishq~IAd's strong-hearted Seized and clothed that
SpiritAssurance to a soul-tried people Of a sacred commonwealth � The pivot of Divine Economy!
Gaze toward 'Akka!of ~The Day of God," And His Mighty "Ark of Covenant," A tender Youth adorned
In ~'Robe of Servitude!"Grievous is your plight: � He for Whom ye prayed a thousand years Hath come, And ye knew Him not!
'Akka, hearthstone ofMountain, And Baha, o'er the Bay, Glorified by Him in Shrines.
Holy the soil that He bore there And flowers He tenderly caressed; � Earth, in exquisite remembrance,
Blooms a New Eden!Fitting couch for El Bib, Whose crimson light Cleft the Morn of Promised
Day;That conceals Their rest, Most lowly, most transcendent
Earth!Ages and their traces vanished, Thy Perfumed Spot shall breathe
"Tidings from God"Where His childhood, youth and age Were ceded to this New Creation, "Which shall ever stand unrivalled, Uneclipsed in splendor."
His enemies are scattered now And martyrdom has won.
Across the threshold of His prison home He sweeps, The Object of devotion such as kings Might envy, To engage the final epic
Of His threefold Mission!His life dynamic acclamation Of the Oneness of Mankind!
From that visitation Ages shall inherit manna.Here at Gotham's portals, Where first the West embraced Him, "Clothed in majesty" He laid the ~Mant1e of the Covenant" Exhorting its inhabitanits To spiritual distinction!
Then in the nation's midmost heart He blest the Earth Whereon would arise a Sacred Edifice to Cod, A symbol that "this earth shall be indeed A Paradise, And all men live as brothers
In the Most Great Peace."to witness That I have declared conclusively Thy Proofs unto Thy loved ones, And set forth clearly all things unto them, That they may watch guard and protect
Thy Law ResplendentAli, ~cou1d you but know His burning love for you 'Twould kindle in your hearts a fire To set aflame the world!"
"Being 'round Whom all names revolve!"Blest the eye, the ear, the heart, the breast Through Thy remembrance dilated!
The tongue that mentionsThe pen that celebrates Thy praise I Blest, doubly blest The ground trod by Thy feet.
And when the Breeze of Mercy rends the veils, Still shalt Thou be ~'The
Mystery of God."And "if His wishes are to be fulfilled, Unfurl the standard of the Most Great Peace!
Your mission is unutterably great!"0 lift your gaze above the ~sea of names" And blot remoteness from your consciousness t~That you may render life a greater thing."
Page 812"Seize, 0 seize your chance!" For "if you fail to be enkindled Regrettable your plight!"
� OLIVIA KELSEY.Fling wide the Banner Of the inestimable favor bestowed upon you.
Make the world resound with the gloriousTake with you your new found radiance And light the world with untouched Glory, The Glory of the Beloved, Teaching the world with your unwearied spirit, Fusing Mankind from the One Torch Held aloft in your youthful arms.
Fill your hearts without ceasingof the Beloved, Leaving no room Eor the world's insidious potion.
Thus, to every human question You shall find answer Armed with the strength of the Greatest Name, On your foreheads a Star shall glow Lit by the love for mankind in your hearts.
Thus shall you safely return, erYo,tng Shepherds of Meiz," Each with his radiant Following, To the glorious Ridvan of the Beloved.
� DIANTHA CRISP.I. 0 my peo thusBa ha com-mand-Rise, Rise, - ed, ed, pie, 2. 0heav-re re andearththenotesre en - -joice, joice, peat, 3. who shalldwellwith in.Thy Tab-na na Lord er er - -cle, le, r P' I I I Bless ed are ye who heed the call to come And rear on high, with U -nique a -ris es at th' Crea-five Word This house of pray'r of Who shall a bide up on Thy Sacred Hill? 'He dwells beneath the I I I. y I F I joy and faith un-daunt ed, ,
Myu ni' ty and prais es Maslirak-EL -Azcar Tern pie of our God. Shadow of AI-migh ty Who to his brother work -eth naught of ilL" 815
Page 816I r r I r r I r y r ~J~J Rise then my servants, a rise! My prais es ring out to the skies!
Joy to the world throughthe Lord, The mighty, Beneficent God.
Qorne let us dwell with the Lord, His ban -ner of peace is tin furled!
REFRAINQi I I I
Mash-rak-EI Az-car, Temple of U-nj ty, Symbot of broth-er-hood,built to the Lord; I I I I .1 i I I � I ~ Home of the homeless, Place of the placeless; Gift to human i ty Temple of God.
I I I I Ii 1.1K Iii ~
In His abode no ~vi1 shall befall thee, With songs of rapture through the Portals enter, Neither shall plague come nigh thy dwelling-place, Then silence reigns, impressive and profound!
But thou shalt flourish even as the palm tree, Peace! for the Lord is in His Holy Temple; His light reflected on thy up turned face. Bow all the earth, lo, this is Holy Ground!
Rise let us turn to the light, Then sing the song of the Lord, The Glorious, Life~giving Light I ALLAH~ 0 A'BHA! Glorious God.
Chorus: Mashrak-EI-Azcar, Temple of Unity etc.(continued) Hail the Springtime in every land, Hail the Brotherhood of man, Oh, ye nations, united now, Hail to our King, Bahá'u'lláh.
Hail, Almighty, we turn to Thee, All our doubt and sorrows flee, Pain and strife and war must cease, Hail to Thee, 0 Prince of Peace.
Hail, 0 Glorious, All-Knowing, Wise, Thou hast opened up our eyes, We have seen the Radiant Sun, Hail to Thee, 0 Promised One.
Hail the Springtime in every land, Hgil the Brotherhood of man, Oh, ye nations, united now, Hail to our King, Bahá'u'lláh.
Page 819If ...witl,your hea?tsye seek in~ E~.ryshall ioU away~ all cloud
CJ~tC~.t) !w w w Thea your Mha~Usjiiiie with gIo the ~ew-iect life wy Like u~ to day.
I~:2ft yon on Jy truly seek Me,If you an -s1vei~ when I call 14 coiij~ ~ ~ ~
~ FOCO ~a~itato.1~u h~ye dwelt st~nse-c]otids, Tihat liaveiild a -mohig the my skii~..iug sun, jn~1to rit.e dim..
ii ii I. II 0.Tur~ifro~n ~ub shrnl-ow, w~.i.y bee~whenday ~tai~e iui io is doue.
.tI~J,aI.'.~.wshafl shine you,. Brighter up shine shine But on fromday my to day, light A crese. I I ~k-'I rail.
~. ~. 1~ It with your heartsseekMe, J tNe(he truth, all ye life, the way, I d~e lfye seek Me.
Page 822'I" ___________________ U I I I I I j I
Page 823L1 1 ~ ~2~L 6~~Cf~n2~i~ I I I I ~a72 22~& 5~4b-I I J WI tL2Z~-~
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Page 825F ~ )i~A~~ SO-AJW 1 r~ ,;~S7~2 teA~9e ez~ ~ V ~ I ~ r 4~Jo-~J7~ :~J' i'?~
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Page 826p ia~ ~ ~ a-~-~� � I I I F F I I I I I
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Page 827~24_______ 12 r r
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~-~~aL O~~ ~-CtI. -~Th ~Ar p Lovingly dedicated to Shoghi Effendi.
Page 835~ ~ \ � '~ -.1---~ .1~ Ic, � � � � , ~ 2~zflZZZ27EZ : � ~~~ [~c4~ r ~ 11 .5-4.
4.ECHOES FROM THE SPHERES 839
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ECHOES FROM THE SPHERES$ I I -2~6c&n 2~6c&n ~ ~ -i~~A ffr~I-ai22J-~iz~i ~iz~i -~~~o~cL-AcrwmL b~~4t
II I If0J~iat/~,__&#o-i2~ ~ ~bQ~~o~&2b~ L~4A~ ~ &6, 2~[4t - ~ ~
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Page 843L k ~ &~fl2~a2~~ ~ k L I k~ ~
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Page 846-~- ~-~- i:~ oi&tL~L �~Ao~-~ ~& ~ '~ ~ A~~ t~~~4-I
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1.-i.--~ ~d~ ~ -4- 4-____________________ ____________________
Page 852~ i'~ 1' p V.'.4 0~J 4.Q~-.. ~s:~4 ~w~-i~-~'--~ C- -ECMOES
ECMOES FROM THE SPHERES� � ~, ~ ~ 7.
A~clkJ~~ � ~ -C:r~-'~ ~ ~
AL~d~ -- ~ ~ o~ U,JJ.. � � ~ -Q~4A h~ AS-.4� � � 'V.
~ �� i � iri i~t �'~~~I � 4'� t~tA4~&4J4'~'J~A~b-i~~IU.JL, +a4~~f4~ ~ Kf ~ ~ F r' ~ ~r~-ii t� 'K ~ ~ ~ jJ �~~�~*~\ ~ ~ tL~ AIV ~ ~ P � .
Page 858I' ' ~~
�1 11 � i ri ~ 7 1~r~F ~ ~ ~ I .1
u)~&J -~ tk.~. 32~ ~ -~it~ -i&i~
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In � :11' ~ ~tL~ ~ ~ - -- -r~ r~ ~t 1~1~11' . 0-32~ 32~ .~~ ~ d-~.eQQ t~i~ c~L-.~L~J ~ ~ I A � � .~ ~zz~1~ 4~ ~ � � S
Page 86544. stor � jes, But Love is the old � est of Ii
AL I.t ~-~ ~ b come let me tell to brings you, Of love 'II that ~ I
A B7 D7 G D7I I. ~ r .) .) 4:1 r 13b7 ,~ ~..
.7�light from thedark � ness, Oflovethat is I z~b~zrzz~~E �I..~L� Copyright 1938 by Nina Benedict MaQhiscn 4612 Malden St., Chicago, III. Intcrn4tional Copyrigbt Secured
Page 866I I I kind and true. A lovethattakes II I.. r.. ~�1n~ t in G7 D7 G 7 your bro � ther, Of what ev � er � ~~
H1col or or race, A love for all both � ~ J �I
E~I IC)greatand small, The love that should light eve � ry ~ ~ ~1 ~� �fr ,G 7
El'qHORUS ug p 3 3 face Love, love,love � more f~ ~ I .1iii I � I love all this world � round, I ~ F F ~ ~
B~7 Fmt) I Love, love, loveif more joy is
Ar ~~ W �
I I ~3~� ~� �~ r r ~; �~ ~rr 4;~��I Eli B~7 E~EI?dimB~7
Page 868is the great � est of heal � ers, 4~~rrr~
Fm C7 Fm Gm FmLove � i r And
I is all,Yes!all � in � all.C) I I love can come 'from you.
that # I ~'9 � � I 7 7 p~ ~
Thepeace, songs of war are sung sung. But and what of
EI,7 El'dun now we say. Can � not thebells of
C7 Fm Cm Brl7peace be rungto bring a gladnew I � Copyright 1938 by Nina Benedict Marthisen 4612 Maiden St.~ Chicago, III.
Internation~1 Copyright Secured3 more. For it ispeace, peace, peace the world is wait � ing. Peace on earth good will to V I I I men. When sol � diers of war join
W~"-rhands to fight, Let sol � diers of peace pro � �1 y
Page 872IA 4 * .~. u i AI wait � ing. Peace on earth good will to l iii A w A j w w
AL'men. We are sound � ing thedeathknell of
A ~ II E~'7I � v J 4 I w claim the right. For it is peace, peace, peace the world is .
Page 873A Statement of the Purpose and Principles of the Bahá'í Faith.
Outline of Baha History.A Statement on Presentday Administration of the Bahá'í Cause.
Bahá'í Calendar and Festivals.Brief History of the Mashriqu'l-Adhkar in America.
Extracts from Mashriqu'l-Adhkar Report.European and American Cities Visited by 'Abdu'l-Bahá.
Transliteration of Oriental Terms Frequently Used in Bahá'í Literature.
Dr. J. F. Esslemont.The Relation of the Bahá'í Cause to Modern Progressive Movements.
The Unity of Civilization.A Statement of the Purpose and Principles of the Bahá'í Faith and Outline of Bahá'í
History.Survey of Current Bahá'í Activities in the East and West.
PART TWOA Statement on PresentDay Administration of the Baha Cause.
Excerpts from the Will and Testament of 'Abdu'l-Bahá.
The Spirit and Form of Bahá'í Administration.Address of 'Abdu'l-Bahá delivered at Bahá'í Convention, Chicago, 1912.
The Structure of the Bahá'í Temple.Address delivered by 'Abdu'l-Bahá at the Dedication of the Mashriqu'l-Adhkar Grounds, May, 1912.
The Mashriqu'l-Adhkar of 'Ishqabad.Queen Marie of Rumania pays tribute to the beauty and nobility of the Baha Teachings.
PART THREEBahá'í Groups with names and addresses of correspondents.
Bahá'í Groups.Section One � List One: Bahá'í Publications of America.
Section Two � List Two: Bahá'í Publications of England.
� List Three: Bahá'í Literature in French.� List Five: Partial List of Bahá'í Literature in Oriental Languages.
Section Three � Alphabetical list of Baha books and pamphlets.
Page 877Section Four � References to the Bahá'í Movement in nonEaM'i works.
Section Five � References to the Bahá'í Movement in magazines.
Transliteration of Oriental Terms frequently used in Bahá'í literature.
Guide to the transliteration and pronunciation of the IrAnian alphabet.
PART FOURIntroduction to The Promulgation of Universal Peace.
Poem~ccA Prayer."The Bahá'í Religion � Papers read at the Conference of Some Living Religions Within
the British Empire, 1924.The Bahá'í Cause at the Universal Esperanto Congresses at Edinburgh and Danzig.
On the Borders of Lake Leman.Translation of a Letter from the Israclitish Assembly of Bahá'ís of Tihr~n, Idn.
InterRacial Amity.Appendix � Tablet to America revealed by Bahá'u'lláh.
Baha Persecutions in fran � An Appeal to His Imperial Majesty RiQi ShAh Pahiavi.
Appendix One � Summary of Bahá'í Teachings.Appendix Two � Excerpts from Letters of Bahá'u'lláh to the Sult~in of Turkey and the SMh of Iran.
Appendix Three � Words of 'Abdu'l-Bahá concerning lr~n.
VOLUME IIIBahá'u'lláh: The Voice of Religious Reconciliation.
The Dawn of the Baha Revelation. (From Nabil's Narrative.)
Survey of Current Bahá'í Activities in the East and West.
PART TWOExcerpts from the Will and Testament of 'Abdu'l-Bahá.
The Spirit and Form of Bahá'í Administration.Declaration of Trust by the National Spiritual Assembly.
Excerpts from the Letters of Shoghi Effendi.Text of Bahá'í application for civil recognition by the Palestine Administration.
Page 878Facsimile of Bahá'í marriage certificates adopted and enforced by the National Spiritual Assemblies of the Bahá'ís of Ir6n and Egypt.
Bahá'í Calendar and Festivals.Green Acre and the Baha Ideal of Interracial Amity.
References to the Bahá'í Faith.The Case of Bahá'u'lláh's House in Ba~d~d before the League of Nations.
Hippolyte Dreyfus-Barney.References to the Bahá'í Faith in Non-Bah6N works.
References to the Bahá'í Faith in Magazines.Transliteration of Oriental Words frequently used in Bahá'í Literature with guide to the transliteration and pronunciation of the tr~nian Alphabet.
Definitions of Oriental Terms used in Bahá'í Literature.
PART FOURBahá'u'lláh's Divine Economy: a Letter of Shoghi Effendi.
The Hidden Words of Bahá'u'lláh: A Reflection, by G. Townshend.
'Abdu'l-Bahá'í Visit to Woking, England.Impressions of Haifa, by Alaine Locke, A.B., Ph.D. The World Vision of a Savant, by Dr. Auguste Henri Forel.
The Cultural Principles of the Bahá'í Movement, by Dr. Ernst Kliemke.
The Relation of the Bib to the Traditions of IsUm, by Wanden Mathews Lafarge.
The Bahá'í Movement in German Universities, by Martha L. Root.
The City Foursquare, by Allen B. McDaniel.The Races of Men � Many or One, by Louis G. Gregory.
Haifa � and the Baha'is, by Dr. John Haynes Holmes.
A Visit to Rustum Vamb6ry, by Martha L. Root.The Bahá'í Cause at the xx'I Universal Congress of Esperanto at Antwerp, Belgium, August, 1928, by Martha L. Root.
Shrines and Gardens, by Beatrice Irwin.Bahá'u'lláh and His Teachings, Reprinted from the Japan Times and Mail.
'Abdu'l-Bahá and the Rabbi, by Willard P. Hatch.Some Experiences Among the Poor in Brazil, by Leonora Holsapple.
A Trip to Tahiti, by Louise Bosch.Bahá'u'lláh: The Voice of Religious Reconciliation.
Aims and Purposes of the Bahá'í Faith.Survey of Current Bahá'í Activities in the East and West.
Excerpts from Bahá'í Sacred Writings.Excerpts from the Will and Testament of 'Abdu'l-Bahá.
The Spirit and Form of Bahá'í Administration.Declaration of Trust by the National Spiritual Assembly of the Bahá'ís of the
United States and Canada.Certificate of Incorporation by the Spiritual Assembly of the Bahá'ís of the City of New York.
Documents related to the incorporation of the National Spiritual Assembly of the Bahá'ís of the United States and Canada as a recognized Religious Society in
Palestine.Petition addressed by the National Spiritual Assembly of the Bahá'ís of the United States and Canada to the Prime Minister of the Egyptian Government.
Excerpts from the Letters of Shoghi Effendi.Facsimile of Bahá'í Marriage Certificates adopted and enforced by the National Spiritual Assemblies of the Baha of Ir&n and of Egypt.
Facsimile of the Certificate of the United States Federal Government to the Declaration tion of Trust entered into by the National Spiritual Assembly of the Bahá'ís of the United States and Canada.
Facsimile of the Certificate of the Palestine Government incorporating the National Spiritual Assembly of the Bahá'ís of the United States and Canada as a Religious
Society in Palestine.Facsimile of the Certificate of Incorporation, The Spiritual Assembly of the Bahá'ís of the City of New York.
The Mashriqu'l-Adhkar.The Spiritual Significance of the Mashriqu'l-Adhkar.
Page 880Further Developments in the Case of Bahá'u'lláh's House: Extracts from the Minutes of the Permanent Mandates Commission of the League of Nations.
Minutes of the Sixteenth Session: November 1929.Minutes of the Twenty-first Session: November 1931.
Extracts from the Report to the Council of the League of Nations.
Bahá'í Calendar and Festivals.Additional Material gleaned from Nabil's Narrative (Vol. II) regarding the Baha'i
Calendar.Historical Data gleaned from Nabil's Narrative (Vol. II) regarding Bahá'u'lláh.
Short History of the International Bahá'í Bureau at Geneva, Switzerland.
In Memoriam.Officers and Committees of the National Spiritual Assembly of the Bahá'ís of the
United States and Canada.Local Bahá'í Spiritual Assemblies and Groups in the United States and Canada.
Bahá'í Administrative Divisions in IrAn.Address of Centers of Bahá'í Administrative Divisions in tr~n.
List of the Mb's bestknown works.References to ihe Bahá'í Faith in Books by non-Bahá'í Authors.
References to the Bahá'í Faith in Magazines by nonBahá'í Writers.
Transliteration of Oriental Words frequently used in Bahá'í Literature with Guide to Transliteration and Pronunciation of the Ir4nian Alphabet.
Definitions of Oriental Terms used in Bahá'í Literature. Glossary.
PART FOURThe Goal of a New World Order: A Letter of Shoghi Effendi.
The Way of the Master, by G. Townshend.Italy and the Bahá'í Cause, by General Renato Piola Caselli.
The World Economy of Bahá'u'lláh, by Horace Holley.
Education as a Source of Good Will, by President Bayard Dodge.
Unity through Diversity: A Bahá'í Principle, by Alain Locke, KB., Ph.D. A Short Chronicle of 'Abdu'l-Bahá'í Visit to London, 19111912, by Lady Blomfield.
Professor Auguste Forel and the Bahá'í Teaching, by Stanwood Cobb.
A Tribute from Dr. Edmund Privat.The First Fruits of Victory, by Keith Ransom-Kehier.
Where Is the Key to World Unity, by Louise Drake Wright.
A Visit to Baha'i, by Nancy Bowditch.Appreciations of the Bahá'í Movement, by Martha L. Root.
The Supreme Affliction, by Alfred E. Lunt.The Bahá'í Movement and North American University Circles, by Martha L. Root.
Bahá'í Ideals of Education, by Stanwood Cobb.Man and Mankind on the Way of Progress, by Lidja Zamenhof.
The Epidemic of the Persian Jews, by A. J. Wienberg.
The Younger Generation, by Mardiyyih Nabil Carpenter.
Light on Basic Unity, by Louis G. Gregory.Science and Religion, compiled by Loulie A. Mathews.
A Bahá'í Traveler in Palestine, by Walter B. Guy, M.D. Dr. David Starr Jordan, by Willard P. Hatch.
Song-offerings.Survey of Current Baha Activities in the East and West.
Excerpts from Bahá'í Sacred Writings.The Passing of Bahá'í Khinum, the Most Exalted Leaf.
PART TWOExcerpts from the Will and Testament of 'Abdu'l-Bahá.
Genealogy of the BTh.Facsimile of Bahá'í Marriage Certificate adopted and enforced by the National Spiritual Assemblies of the Bahá'ís of Iran and of Egypt.
The Spirit and Form of the Bahá'í Administrative Order.
Declaration of Trust and ByLaws of the National Spiritual Assembly of the Bahá'ís of the United States and Canada.
Facsimile of the Certificate of the United States Federal Government to the Declaration tion of Trust entered into by the National Spiritual Assembly of the Bahá'ís of the United States and Canada.
Facsimile of the Certificate of Incorporation of the Spiritual Assembly of the Baha of Chicago, Illinois, U. S. A. Facsimile of the Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Washington, D. C., U. S. A. ByLaws of the Spiritual Assembly of the Bahá'ís of the City of New York.
Facsimile of the Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Teaneck, New Jersey, U. S. A. Certificate of Incorporation, the National Spiritual Assembly of the Baha of
India and Burma.Certificate of Incorporation, the Spiritual Assembly of the Bahá'ís of Esslingen,
Germany.Map of Bahá'í holdings surrounding and dedicated to the shrine of the Báb on Mt. Carmel and tentative design of terraces.
The Mashriqu'l-Adhkar.The Spiritual Significance of the Mashriqu'l-Adhkar.
The Spell of the Temple.The Project of Ornamenting the Bahá'í Temple Dome.
Architectural Concrete of the Exposed Aggregate Type.
God-Intoxicated Architecture.Model of the Mashriqu'l-Adhkar at the Century of Progress Exposition, Chicago, 1933.
References to the Bahá'í Faith, by: Archduchess Anton of Austria, Charles Baudouin, Prof. Norman Bentwich, Prof.
E. G. Browne, Dr. J. Estlin Carpenter, General Renaro Piola Caselli, Rev. T. K.
Page 883Cheyne, Valentine Chirol, Rev. K. T. Chung, Right Hon. The Earl Curzon of Kedleston, Prof. James Darmesteter, Rev. J. Tyssul Davis, Dr. Auguste Forel, Dr. Herbert Adams Gibbons, Dr. Henry H. Jessup, Prof. Jowett, Prof. Dimitry Kazaroy, Helen Keller, Harry Charles Lukach, Dowager Queen Marie of Rumania, Alfred W. Martin, President Masaryk, Dr. Rokuichiro Masujima, Mr. Renwick J. G. Millar, Prof. Herbert A. Miller, The Hon. Lilian Helen Montague, Rev. Frederick W. Gakes, Sir Flinders Petrie, Charles H. Prisk, Dr. Edmund Privat, Herbert Putnam, Ernest Renan, Right Hon. Sir Herbert Samuel, Emile Schreiber, Prof. Han Prasad Shastri, Rev. Griffith J. Sparham, Shri Purohit Swami, Leo Tolstoy, Prof. Arminius Vamb&y, Sir Francis Younghusband.
Further Developments in the case of Bahá'u'lláh's House in BaglicUd.
Excerpts from the Minutes of the XXII session of the Permanent Mandates Commission sion of the League of Nations: Nov. 3 to Dec. 6, 1932.
Excerpts from the Minutes of the XXIV session of the Permanent Mandates Commission sion of the League of Nations: Oct. 23 to Nov. 4, 1933.
Note.Additional Material gleaned from Nabil's Narrative (Vol. II) regarding the Baha'i
Calendar.Historical Data gleaned from Nabil's Narrative (Vol. II) regarding Bahá'u'lláh.
Youth Activities Throughout the Bahá'í World.Officers and Committees of the National Spiritual Assembly of the Bahá'ís of the
United States and Canada.Local Bahá'í Spiritual Assemblies and Groups in the United States and Canada.
Bahá'í Administrative Divisions in I ran.Address of Centers of Bahá'í Administrative Divisions in I r~tn.
Alphabetical List of Bahá'u'lláh's BestKnown Writings.
List of the BTh's bestknown works.References to the Bahá'í Faith in Books by non-Bahá'í Authors.
References to the Bahá'í Faith in Magazines by non-Bahá'í Writers.
References by Bahá'ís in non-BaM'i Publications.Transliteration of Oriental Words frequently used in Bahá'í Literature with Guide to Transliteration and Pronunciation of the fr4nian Alphabet.
Definitions of Oriental Terms used in Bahá'í Literature.
PART FOURThe Administrative Order in the Dispensation of Bahá'u'lláh, from a letter of Shoghi
Effendi.The Descent of the New Jerusalem, by G. Townshend.
Page 885The Spiritual Basis of World Peace, by Horace Holley.
In the Footsteps of the Pioneers, by Keith Ransom-Keller.
The Orientation of Hope, by Alain Locke.La Foic et 'a Science Unies par 1'Art, by Marie Antoinette Aussenac, 1~rincesse de Brogue.
Religion and Social Progress, by Keith Ransom-Keller.
Prince Paul and Princess Olga of Yugoslavia, by Martha L. Root.
A Religion of Reconciliation, by Rev. Griffith J. Sparham.
The Men of the Trees, by Richard St. Barbe Baker.Les Probkmes du Monde et la Foje Baha'i, by ~A1i Afdalipur.
The Bahá'í Movement, the Greatness of Its Power, by Martha L. Root.
Der Sinn Unserer Zeit, by Dr. Hermann Grossmann.�The Re-florescence of Historical Romance in Nabil, by Mary Maxwell.
William Miller, Student of Prophecy, by Bertha Hyde Kirkpatrick.
A New Cycle of Human Power, by Marion Holley.the Nature of the Divine Manifestations, by Glenn A. Shook.
Religious Education for the Young, by Mrs. M. H. Inouye.
Why Do I Espouse the Bahá'í Cause? by Chi Kao Fujisawa.
Count Leo Tolstoy and the Baha Movement, by Martha L. Root.
A Chinese View of the Bahá'í Cause, by Chan S. Liu.
Vernunft und Glaube, by Dr. Adelbert Miihlschlegel.
Influence of Astronomy on Religious Thought, by Giorgio Abetti.
Haifa Calling, by Florence E. Pinchon.Taking the Message to the Maori People, by Keith Ransom-Kehier.
Only a Word, by Laura Dreyfus-Barney.Survey of Current Bahá'í Activities in the East and West.
Excerpts from Baha Sacred Writings.Excerpts from the Will and Testament of 'Abdu'l-Bahá.
Excerpts from the Letters of Shoghi Effendi.Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of the United States and Canada.
Page 886Declaration of Trust and ByLaws of the National Spiritual Assembly of the Bahá'ís of the United States and Canada.
Declaration of Trust and ByLaws of the National Spiritual Assembly of the
Bahá'ís of IrAn.Declaration and ByLaws of the National Spiritual Assembly of the Bahá'ís of
Germany and Austria.Declaration of Trust and ByLaws of the National Spiritual Assembly of the Bahá'ís of India and Burma.
Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of India and Burma.
Declaration of Trust and ByLaws of the National Spiritual Assembly of the Bahá'ís of 'Iraq.
Text of Authorization Issued for Registration by the Mixed Court in Egypt of the National Spiritual Assembly of the Bahá'ís of Egypt.
Declaration of Trust of the National Spiritual Assembly of the Bahá'ís of
Egypt.ByLaws of the Spiritual Assembly of the Bahá'ís of New York.
Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of New
York.Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Teaneck, New Jersey, U. S. A. Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Chicago, Illinois, U. S. A. Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Washington, D. C., U. S. A. Petition of the Bahá'ís of Montreal, Canada.
Certificate of Incorporation of the Bahá'ís of Montreal, Canada.
ByLaws of the Spiritual Assembly of the Bahá'ís of Montreal, Canada.
ByLaws of the Spiritual Assembly of the Bahá'ís of Esslingen, Germany.
Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Ess-lingen, en, Germany.
Certificate of Incorporation of the Spiritual Assembly of the Baha of Karachi,
India.Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Calcutta, ta, India.
Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Delhi,
India.Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Rangoon, on, Burma.
Certificate of Registration of the Spiritual Assembly of the BTha'is of Daida-naw, aw, Burma.
Certificate of Incorporation of the Spiritual Assembly of the Baha of Mandalay, ay, Burma.
Certificate of Incorporation of the Spiritual Assembly of the Bahá'ís of Auckland, nd, New Zealand.
Documents Related to the Incorporation of the National Spiritual Assembly of the Bahá'ís of the United States and Canada, as a Recognized Religious
Society in Palestine.Certificate of the Palestine Government Incorporating the National Spiritual
Assembly of the Bahá'ís of the United States and Canada, Palestine Branch, as a Recognized Religious Society in Palestine.
Text of Application to the Palestine Government for Incorporation of the
Page 887Palestine Branch of the National Spiritual Assembly of the Bahá'ís of India and Burma.
Certificate of the Palestine Government Incorporating the National Spiritual
Assembly of the Bahá'ís of India and Burma, Palestine Branch.
Trade Mark Certificatc obtained from the United States Government covering the word "Baha'i."
Trade Mark Certificate obtained from the United States Government covering the symbol of the Greatest Name.
Trade Mark Certificate obtained from the Canadian Government covering the name "Baha'i."
Trade Mark Certificate obtained from the Canadian Government covering the symbol of the Greatest Name.
Bahá'í Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Bahá'ís of tr6n.
Bahá'í Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Bahá'ís of Egypt.
Bahá'í Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Baha of 'Iraq.
Bahá'í Divorce Certificate adopted and enforced by the National Spiritual Assembly of the Bahá'ís of IrAn.
Outline of Bahá'í Laws regarding matters of Personal Status submitted for recognition to the Egyptian Government by the National Spiritual Assembly of the Bahá'ís of Egypt.
Text of the Farm~n issued by sui;in 'Abdu'1-'Aziz banishing Bahá'u'lláh to 'Akka, Palestine.
Text of the Resolution presented to President Franklin D. Roosevelt by the National Spiritual Assembly of the Bahá'ís of the United States and
Canada.Map showing Section of Route followed by Bahá'u'lláh on His Journey from
Baghdad to Constantinople.Map showing Path of Travel of 'Abdu'l-Bahá in the United States of America and Canada, 1912.
Facsimile of Tablet addressed by 'Abdu'l-Bahá to the Chicago "House of
Justice."The Spiritual Significance of the Mashriqu'l-Adhkar.
The Bahá'í Temple � Why built near Chicago?The Five Billion Carat Gem Bahá'í Temple at Wilmette, 111.
Temple Echoes from the World's Fair.Additional Material Gleaned from Nabil's Narrative (Volume H) regarding the Bahá'í Calendar.
Historical Data Gleaned from Nabil's Narrative (Volume II) regarding
Bahá'u'lláh.Bahá'í Youth � An Estimate and Survey of International Events.
Bahá'í Youth in Ir&n.Prof. IL G. Browne, M.A., M.B., Cambridge University.
Dr. J. Estlin Carpenter, D~Litt., Manchester College, Oxford.
Rev. T. K. Cheyne, D.Litt., D.D., Oxford University, Fellow of British Academy.
Prof. Arminius Vamb&y, Hungarian Academy of Pestli.
Harry Charles Lukach.Alfred W. Martin, Society for Ethical Culture, New York.
Prof. James Darmesteter, tcole des Hautes ttudes, Paris.
Charles Baudouin.Dr. Henry H. Jessup, D.D. Right Hon. The Earl Curzon of Kedleston.
Sir Francis Younghusband, K.C.S.I.; K.C.J.E. The Christian Commonwealth, Anonymous.
Rev. J. Tyssul Davis, B.A. Herbert Putnam, Congressional Library, Washington, D. C.
Leo Tolstoy.Renwick J. C. Millar, Editor of John O'G rout Journal, Wick, Scotland.
Charles H. Prisk.Right Hon. Sir Herbert Samuel, G.C.B., M.P. Rev. K. T. Chung.
Prof. Dimitry Kazaroy, University of Sofia.The Hon. Lilian Helen Montague, J.P., D.H.L. Prof. Norman Bentwich, Hebrew University, Jerusalem.
tmile Schreiber, Publicist.Dr. Rokuichiro Masujima, Doyen of Jurisprudence of Japan.
Miss Helen Keller.President David Starr Jordan, Leland Stanford University.
Prof. Bogdan Popovitch, University of Belgrade, Jugoslavia.
Ex-Governor William Suizer.Prof. Dr. Jan Rypka, Charles University, Praha, Czechoslovakia.
A. L. M. Nicolas.Officers and Committees of the National Spiritual Assembly of the Bahá'ís of the
United States and Canada.Local Bahá'í Spiritual Assemblies, Groups and Isolated Believers in the United States
and Canada.Address of Centers of Bahá'í Administrative Divisions in I ran.
Alphabetical List of Bahá'u'lláh's BestKnown Writings.
List of the BTh's BestKnown Works.References to the Bahá'í Faith in Books and Pamphlets by non-Bahá'í Authors.
References to the Bahá'í Faith in Magazines by non-Bahá'í Writers.
References to the Bahá'í Faith by Bahá'ís in non-Bah6]i Publications.
Transliteration of Oriental Words frequently used in Bahá'í Literature with Guide to Transliteration and Pronunciation of the Iranian Alphabet, and Notes on the Pronunciation of I r6nian Words.
Definitions of Oriental Terms used in Bahá'í Literature.
PART FOURSpiritual Perspectives, by Prof. Raymond Frank Piper.
Page 891Bah6ti-Glaube und Christentum, by Dr. Eugen Schmidt.
]3aM'ismo kaj Ia Socia Problemo, by Prof. Paul Christaller.
Bahá'u'lláh's Ground Plan of World Fellowship, by Archdeacon George Town-shend.
nd.Die Bahá'ís und meine Erfabrungen, by Prof. Dr. J. Rypka.
Impressions of 'Abdu'l-Bahá, by Louise R. Waite.Zwei Heilige Grabst~itten, by Dr. Adelbert Miihlschlegcl.
In Praise of Words, by Helen Bishop.Some Memories of the Sojourn of 'Abdu'l-Bahá in Paris, by Lady Blomfield.
Racial Likenesses and Differences: the Scientific Evidence and the Bahá'í Teachings, by Louis G. Gregory.
Denmark's Oriental Scholar, by Martha L. Root.'Abdu'l-Bahá'í Historic Meeting with Jane Addams, by Ruth J. Moffett.
The Soul of Iceland, by Martha L. Root.Fin Junger Glaube wird Bekannt, by Dr. Hermann Grossmann.
South America: Journey Taken in the Interest of the Baha Cause, by Loulie A.
Mathews.Russia's Cultural Contribution to the Bahá'í Faith, by Martha L. Root.
A Bahá'í Incident from the Netherlands, by Louise Drake Wright.
Mr. Harald Thilander and his Publications for the Blind in Sweden, by Nellie S.
French.The Modern Miracles of Palestine, by Beatrice Irwin.
A New Future for Radio, by Shirley Warde.Map of the United States of America Showing Bahá'í Centers.
Page 892