# Portals to Freedom *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-18 — 1 clipping.* --- > > > Portals To Freedom > > > > [Picture] > > > > Portals > To Freedom > By HOWARD COLBY IVES > GEORGE RONALD > Oxford > 1983 > > > > ALL RIGHTS RESERVED > > This edition was first published in 1937 > ISBN 0 85398 013 6 (paper) > Reprinted 1990 > Printed in Great Britain by > Billing Sons Ltd, Worcester > > > > To SHOGHI EFFENDI > The Grandson of ABDU'L-BAHA > By Him Appointed > Guardian of the Baha'i Faith > > > > > > TABLE OF CONTENTS > PAGE > Introduction ............... 13 > > Chapter One -- Retrospect. Spiritual Bankruptcy. A Dawning > Hope. The Golden Silence. .... 18 > > Chapter Two -- The Glance that saved the World. A Divine > Sincerity. The Masterly Teaching Method. 34 > > Chapter Three -- True Wealth, Power and Freedom. The > Table of 'Abdu'l-Baha. Very Great Things. > "Are you interested in Renunciation?" . . 50 > > Chapter Four -- The Attraction of Perfection. The Boys > from the Bowery. A Black Rose and a > Black Sweet. .......... 60 > > Chapter Five -- A Leaf in the Breeze of the Will of God. > "My Throne is My Mat." Inscription in > "The Seven Valleys." ....... 69 > > Chapter Six -- The Reality and Essence of Brotherhood. > "Cannot you serve him Once?" True > Brotherhood due to the Breaths of the Holy > Spirit. "O, you should have Seen Him!" . 80 > > Chapter Seven -- An Eternal Bond. The Wedding. The need > for Reformation of Laws pertaining to Divorce. > The Laws of Baha'u'llah. Four > Kinds of Love. The Children of the New > Day. ............. 92 > > Chapter Eight -- "The Most Perfect Gentleman I have ever > known." The Master Teacher. The Spiritual > Warrior. A Fable. "It behooves you > to manifest Light." The Gift. The First > Tablet. ............ 114 > > > > Chapter Nine -- The American Itinerary. The Power of > the Spirit. "Her Highness the Cow." True > Greatness. The Divine Teaching Method. 132 > > Chapter Ten -- The Universe of Baha'u'llah. The Evolution > of Man. The Glory of Self-sacrifice. 149 > > Chapter Eleven -- Instruction in the Way of Life. What is > Authority? The Science of the Love of > God. ............. 167 > > Chapter Twelve -- The New World Order. A Divine Civilization. > The Kingdom of God on Earth. . 175 > > Chapter Thirteen -- Some Divine Characteristics. The Humility > of Servitude. The Station of True Manhood. ............. 192 > > Chapter Fourteen -- 'Abdu'l-Baha's Last Words in America. > Seven Distinctive Characteristics of the > Teachings. Evidences of the New World > Order. ............ 211 > > Chapter Fifteen -- By their Fruits shall ye know them. Four > Tablets. ............ 229 > > Chapter Sixteen -- Conclusion. ........... 250 > > > > ILLUSTRATION > ABDU'L-BAHA, WASHINGTON, D.C., 1912 > Frontispiece > > > > Portals To Freedom was first published before many of > the current translations of Baha'i writings were available. > Some of the quotations used in this book were taken > from earlier renditions of these works, as for example, > The Seven Valleys and the Four Valleys, The Hidden > Words and others. Also several quotations were taken > from a compilation, Baha'i Scriptures, much of which > has been retranslated and revised into a newer work > called Baha'i World Faith. For an accurate rendition of > the Baha'i Writings, these current editions should be > used as references. > > > > Portals > To Freedom > > > > > > INTRODUCTION > > "I ask Thee, O Ruler of Existence and King of Creation, > to transmute the brass of existence into gold by the elixir > of Thy Revelation and Wisdom: then reveal unto men > by a comprehensive Book that which will enrich them > by Thy Riches." > Baha'u'llah. > > WHAT is that mystery underlying human life > which gives to events and to persons the power > of mutation, of transformation? If one had never before > seen a seed, nor heard of its latent life, how difficult to > believe that only the cold earth, the warm sun, the > descending showers and the gardener's care were needed > to cause its miraculous transformation into the growing > form, the budding beauty, the intoxicating fragrance of > the rose! > Or who can understand the reason why a chance > perusal of a book, the presence of a friend or the meeting > with a stranger often alters a determined course of action, > profoundly affects our attitude toward life, and, not > seldom, so nearly reaches the roots of being and the > springs of action that never after is life quite the same? > It is as if some super-Luther Burbank had, by that > > > > seemingly chance event, grafted into the branch of > our crab-apple being the bud of the Tree of Knowledge, > or into the bramble of the wilderness of human > thought the rose of paradise. > To this mystery of mysteries the philosophy of the > schoolmen offers no adequate explanation. We only know > that it is a common experience of us all. The effort towards > the description of this catalysis is the essence of > all poetry; the abortive attempt to explain it is at the root > of all philosophy, while the experience of it is the one > cause underlying the transformation of human life and > character. All history is its witness and every saint its > justification. > > In offering to the reader this inadequate account of one > such experience my only excuse is its totality, its all- > inclusiveness, its grandeur. It is unique not because it is > rare, since every contact of man with his fellow men > demonstrates it, but because of its supremacy over other > transforming contacts. One might liken it to the difference > in effect between touching a cold clod and the > grasping of a galvanic battery: or the meeting with a > debased criminal and the meeting with an Abraham > Lincoln. > To those who met 'Abdu'l-Baha in the summer of > 1912, when He spent eight months in this country, such > comparisons will seem highly inadequate. While to many > that meeting did not convey more than a contact with > personified dignity, beauty, wisdom and selflessness, and > so led them, at least, to higher altitudes of thought and > life, to hundreds of others that meeting was the door to > > > > undreamed-of worlds; to a new, a boundless, an eternal > life. > We realize the difficulties faced in attempting to bring > to the reader a quarter of a century later, the atmosphere > created by this meeting for those who had the > eyes to see, the ears to hear and minds to comprehend, > even slightly, the new and divine world opened before > the eager and courageous feet. In fact to do so with any > degree of accurate completeness is all but impossible. To > those bred in the Christian tradition one might ask what > would be the probable effect upon them if they could > have been among the audience when the Sermon on the > Mount was spoken, or if one of them, like John, could > have reclined upon the breast of the Master. Without > daring to suggest that the comparison is parallel, my own > experience, when brought into close association with > 'Abdu'l-Baha, was so overwhelming, so fraught with sensations > suggesting an entrance into a new and super-mundane > world, that I can think of no other comparison > more adequate. > > I do not propose in relating these experiences to minimize > my own reaction to this great experience by presenting > it with even the slightest suggestion of materialistic > or pseudo-scientific explanations. It is my work to report > as faithfully as possible what I saw and heard and experienced > during these meetings and conversations. If at times > the recounting flavors of a fancy bordering on the > fantastic I may comfort myself with reflection on the > possible terms applied to Peter, James and John, the fishermen, > when they attempted to describe to their fellow > > > > laborers the effect which the Master's Presence had upon > them. What epithets must the former lovers and associates > of Mary Magdalene have applied to her! > > To me, a man of middle age, a Unitarian Clergyman, > a student since youth of religions and philosophies, the > experience had a disturbing quality somewhat cataclysmic. > Why should this man be able so to upset all my preconceived > notions and conceptions of values by His mere > presence? Was it that He seemed to exude from His very > being an atmosphere of love and understanding such as I > had never dreamed? Was it the resonant voice, modulated > to a music which caught the heart? Was it the aura > of happiness touched at times with a sadness implying the > bearing of the burden of all the sin and sorrow of the > world, which always surrounded Him? Was it the commingled > majesty and humility of His every gesture and > word, which was perhaps His most obvious characteristic? > How can one answer such questions? Those who saw and > heard 'Abdu'l-Baha during those memorable months will > share with me the sense of the inadequacy of words to > communicate the incommunicable. > > At the time I met 'Abdu'l-Baha, in the Spring of 1912, > He was sixty-eight years of age. Of these, twelve years > had been spent in exile with His spiritual as well as physical > Father, Baha'u'llah, in Baghdad, Constantinople and > Adrianople. Then forty years, to a day, in the Turkish > prison-fortress of Akka, ten miles from Mt. Carmel, on > the coast of Palestine. Because of their staunch adherence > to their faith in Baha'u'llah as the Manifestation of God, > > > > 'Abdu'l-Baha with about seventy others had sacrificed all > that they had, preferring imprisonment and inward freedom > with Him to outward freedom and spiritual bondage > without Him. With the overthrow of the tyrannous reign > of Abdu'l Hamid, by the Young Turk Party in 1908, > this long exile and imprisonment ended and that Voice > and Presence was free to prove to the world what He had > so completely demonstrated, that "The only prison is the > prison of self." > To what marvellous inner life of the spirit could be > ascribed, I asked myself, the fact that this man, born of > a long line of Persian nobility; accustomed to every luxury > until his eighth year; followed by a half-century of exile, > torture and prison life, could emerge into the moderm > world of Paris, London and New York and dominate > every experience with a calm control of circumstance; a > clarifying exposure of superficialities; a joyous love for > all humanity which never condemned but with forgiveness > brought shame? > It is with the hope that, to a degree, the following pages > may approach an answer to this question that they are > offered to the reader. > > > > Chapter One > > RETROSPECT. SPIRITUAL BANKRUPTCY. A > DAWNING HOPE. THE GOLDEN SILENCE. > > "O friend! The heart is a store of divine mysteries, make > it not a receptacle for mortal thoughts, and consume not > the capital of thy precious life by occupying thyself with > this evanescent world. Thou art of the world of Holiness, > attach not thy heart unto the earth. Thou art a denizen of > the Court of Nearness, choose not an earthly home." > Seven Valleys: Baha'u'llah. > > MY life divides itself, in retrospect, sharply in two. > The years before I met 'Abdu'l-Baha look to me > now much as the ten-year-old child might be imagined to > regard his matrix life, assuming him capable of that keen > vision. The comparison is apt, also, from another angle; > for, just as a child of ten has still before him experiences > of vast and unimagined heights and depths, splendor and > shadow, so I, the twenty-five year old youth of the spirit, > look back, indeed, upon the forty-six years of gestation, > recognizing the fact of that necessity if birth were to > occur, but beyond that fact knowing little or nothing of > > > > the trivial causes which could lead to such effects. How > much less, then, is it possible to estimate the future of the > twice-born soul throughout unimaginable ages of life in > all the worlds of God. If the wood in which the earthly > sap flows briskly still is capable of such a flame, how > great the conflagration when, freed from the laws of the > world of nature, the fire kindled from the Sinaitic Tree > becomes ablaze! Truly, birth of the body is a great event > but, compared with the second birth, the first is only a > feeble significance. > > The Fall and Winter of 1911-12 is a period marked in > my memory as months of great unhappiness. Life, in > all that composed its deepest values, seemed to have left me > high and dry on the banks of its swiftly-flowing stream. > Outwardly all was well but that inward voice that adds, > "All is well indeed," was silent. I know of no greater > disappointment, no more terrible depression than that > which comes to the sincere soul who, seeking God, finds > Him not. > For many years I had found myself unable to accept > the conventional connotations of such words as God, > Faith, Heaven, Hell, Prayer, Christ, Eternal Life, and > others of so-called religious significance. In very early > manhood I had come to grips with the goblins of superstition > masquerading as churchly creeds and had cast them > out, but no satisfying, spirit-lifting convictions had come > to take their places. Perhaps for ten years my thought life > was frankly and positively agnostic. But these were great > years nevertheless, for they were portals to freedom. But, > alas, that freedom had failed to bring peace. I began to > > > > suspect that freedom without a guide and teacher fell > little short of anarchy. True, I still had the teachings and > life of Jesus of Nazareth, and never had I faded in love > for them. But I failed wofully in the practice of them. > And even a casual glance at the lives around me and > the civilization men called "Christian," convinced me that so > far as any practical parallel between words and deeds > were concerned there were few, if any, Christians in > the world, and certainly no expressions of social, economic > and national life worthy of such a name. Besides this > objective fact, impossible to evade or deny, I was confronted > by the even greater difficulty of the confused > thought life created by years of scientific, philosophical > and theological study and reading. In all these cross currents > of human speculation my frail skiff had all it could > do to keep afloat and the struggling oarsman little hope > of finding his desired haven by following any one of them. > > One day I found in the library of a village rector, where > we were spending a summer's vacation, a volume of the > works of William Ellery Channing. His sermon on the > occasion of the ordination of Jared Sparks in Baltimore > in 1844 opened a new horizon. Perhaps one could be free > and yet have a guide freely chosen! Thus began a period > of about fifteen years of so-called liberal study, thought > and preaching which, on the whole, cannot be said to have > been fruitless years for work was sincerely done and > doubtless, necessary lessons learned. But measured by > those inner standards which from boyhood had subconsciously > been cultivated, these were barren years. > > Was this to be the fruit of mystic dreams, of Godward > > > > yearnings, of passionate longings to aid just a little > in the uplift of sorrowing humanity around me? To > preach once a week; duly to make my parish round of > calls on elderly spinsters and the sick to whom my visits > were simply what I was paid to give; to build churches > to hold a handful of people; never to forget the collection, > for which lapse of memory my treasurer was always > scolding me, and to fill in odd hours with reading of the > latest modern philosophy in order to pass it on to my > unsuspecting congregation with appropriate annotations, > -did this round of living contain the germs of that > "Truth for which man ought to die"? Was it my own > fault that I had missed the point and was I a fool in that > I could not adjust myself to that definition of success > which found its goal in a wealthy congregation, the > whispered, "That was a mighty fine sermon," the > annually increasing salary? > Well, anyway, suffice it to say I was desperately unhappy. > I had tried the orthodox scheme; I had tried to > sail the uncharted sea of-"I don't know"; I had tried the > "Liberal Faith" and I found myself approaching spiritual > bankruptcy. A balancing of Life's books showed me in > debt to God and Man. It had not yet begun to dawn upon > me that to be recreant to either was to be in arrears with > both, and that spiritual insolvency is assured when freedom > of the mind is assumed to mean liberty to follow > every will-o-the-wisp of human philosophy. > > It was in October of 1911 when there came to me > those first stirrings of influences which were to change > the course of my life. I picked up a copy of Everybody's > > > > Magazine from a casual bookstall and found therein a > rather complete article concerning 'Abdu'l-Baha and His > projected visit to America. I shall never forget the thrill > this somewhat commonplace story gave me-commonplace, > I mean, in comparison with the reality of that > story as future months were to unfold it to me. Again > I heard the inner voice which since very early youth has > come to me again and again: "Come along up." I read > and re-read the story. Here was a Man who had indeed > found a Truth for which He was not only willing to die > but had died, a living death covering almost sixty years of > torture, banishment and imprisonment, and who had seen > many thousands of His followers willingly and joyfully > face a martyr's death. And above all-O happy marvel!- > here was a man who placed money where it belonged, > beneath His feet. He never took up a collection! > I read and re-read that glorious and tragic story and > filed it in my voluminous twenty-five volume scrap-book. > There may have been a vague purpose in my mind of > making that story the background of a sermon some day. > To such human uses do we often put the skyey glimpses > God vouchsafes us. Which is well; or would be if those > celestial visions found utterance in our lives as well as > through our lips. > > It may have been an indication of my spiritual unrest > and sense of frustration that had prompted me some > months before to organize in Jersey City what we called > The Brotherhood Church. It had no affiliation with my > regular denominational work. No salary was attached to > its service. It tried to be in fact what its name indicated: > a group of brothers of the spirit aiming to express their > > > > highest ideals in service to struggling humanity. Our > meetings were held in a large Masonic Hall every Sunday > evening, since my suburban church held services only in > the morning. How little one can estimate the great results > that may flow from even slight efforts undertaken > in a sincere spirit of service. It is hardly too much to say > that had not this Church of Brotherhood (as 'Abdu'l-Baha > later called it) been inaugurated and carried on > for a few brief months, the Sun of Reality might not > have risen for me for many years, if ever, upon this little > planet. > For one of the members of the Board of Trustees was > a man whom I had grown to respect and love deeply. > His health was none too good and he suffered, at intervals > all too short, from blinding headaches, indicating a > pathological condition which, a few months later, carried > him from this world. His nature was one of the humblest > and sweetest I have ever known. None was too lowly or > too poor to be denied his understanding love; none too > casual an acquaintance to make him hesitate to seek to > find and touch with healing art, the hidden springs of > sorrow and distress which all conceal. His tact seemed > never failing and his faith in human greatness boundless. > He had no money, or little, to give. He had more, the > key of universal love which unlocks every heart. > This friend, Mr. Clarence Moore, came to me one Sunday > evening just before the service was to begin and > handed me some notes, saying: "I am not feeling well > enough to stay this evening for I am very tired with some > work I have been doing and in connection with which I > want to ask your assistance." "How can I help?" I said. > "Well," he responded, "you know I have been to some > > > > extent interested in a world-wide movement which seems > to have great spiritual and social significance. Friends of > mine have found in it much of value and inspiration which > so far have seemed too high and deep for me to fathom > and explore. It occurred to me that your knowledge and > experience in such matters might assist me to a more just > appreciation. So, this afternoon I attended one of the > meetings of this group in New York and made some > rather full notes with the idea of submitting them to you > for your criticism and opinion."+F1 > I was dubious. There was no connection in my mind > between this request and the magazine article I had lately > read, and I hesitated more than a little. Oriental cults, > Eastern philosophies, and the queer, supposedly idealistic > movements of which there are so many, had never appealed > to me. But, of course, I thanked him and on my > way home in the train that night I studied his notes carefully. > Interesting, I thought, heart-stirring a little, but that > was about all except that I looked forward to further discussion > of them with my friend. > > Within a few days the mail brought to me an invitation > to attend a "Baha'i Meeting" in New York at which a > woman from London, England, was to speak. At once I > connected this with my friend and his notes. He had evidently > given my name to someone and with this result. > I was disturbed. I had no desire to be drawn into any > movement or interest which might distract my attention > from my legitimate work. I was on the point of throwing > > +F1 I came to know much later that this was just his characteristically > +F1humble and tactful way of enlisting my attention. He had long loved > +F1the teachings and his daily life was their application. > > > the card into the waste paper basket. Only the thought > of Clarence, his selfless service, his friendship and love, > deterred me. I could not refuse his request that I investigate. > So I went although it entailed an evening wasted, as > I thought, and a mid-night return to my home which, in > my then state of health, was a not inconsiderable hardship. > How slight the occasion upon which often hang > great and vital issues! Suppose that I had refused to go! > Nay, suppose that Clarence had allowed his physical > weakness, his need of rest that Sunday afternoon, to > weigh too heavily against his desire to serve; if the material > had overbalanced the spiritual in his mind that day I > probably would not be writing these words twenty-five > years later. Indeed, Sir Launfal to the contrary notwithstanding, > Heaven is not given away. God cannot be had > for the asking unless with that asking goes all that one has. > > I do not remember much of what happened at the > meeting-my first Baha'i meeting. There were readings > of beautiful prayers, and I had a slight feeling of regret > that they had to use a book. The friend from London > talked, but nothing of what she said remains. No hymns, > none of the religious trappings I had been accustomed to: > but there was a spirit that attracted my heart. So when > the meeting was over I asked the speaker if she could > recommend someone who would come over to Jersey > City and tell the story to my people. She introduced me > to the chairman of the meeting, Mr. Mountfort Mills, who, > within a week or two, did give a talk in the Brotherhood > Church. I remember his subject was The Divine Springtime. > One of my people sitting in front of me, for I sat in > > > > the audience during the address, seemed enthralled. She > turned to me as we all rose to leave and said in a hushed > voice: "There, indeed, is a man!" Her succeeding remarks > indicated her meaning: A feeling of awe for the speaker > and his subject. "If we could only be sure it were all true," > she concluded. > Then began a period of about three months upon which > I now look back as the most remarkable of my life. The > Divine Voice calling from on high seemed constantly ringing > in my ears. Not that I was at all convinced of the > truth underlying what I heard on every hand. In fact I > did not understand half of what most of these people > talked about. Sometimes I was definitely repelled and > would try to put it all out of my mind. But it was no use. > My heart was in a turmoil and yet incredibly attracted. > The chairman, who had given the address in the Brotherhood > Church, devoted much time to me, why I was at a > loss to understand. At his home I met several of the > Baha'i friends. And here I received my first copy of The > Seven Valleys by Baha'u'llah. I read it on my way home > that night and it stirred me beyond measure. Not one > word in ten did I understand but doors seemed to be opening > before me. It was like a leitmotif from a heavenly > opus of which the theme could not be guessed. Certain > passages struck my heart like paeans from angelic choirs. > Even The Hidden Words, by Baha'u'llah, given me a > few days before, did not approach the core of my being > as did this. > > I began going over almost weekly to meetings in New > York. I met more of the "friends" as I heard them designated. > > > > They certainly expressed a type of friendship new > to me. I bought all the books I could find and read, read, > read constantly. I could hardly think of anything else. It > reflected in my sermons so that my people remarked and > spoke of it. Always I had written my sermons, rather > priding myself on style and ratiocination. Suddenly that > all dropped away. I found myself going into the pulpit > with only the preparation of prayer and meditation. And > what a new meaning began to attach itself to this word > prayer! I had always prayed after a fashion, but since > religion had become a "profession," public prayer-pulpit > prayer-had to a great extent displaced personal devotions. > I began vaguely to understand what communion > might mean. > But I was not happy. Strange to say I was more unhappy > than ever. It seemed as though the very roots of > my being were rent asunder. Perhaps, I thought, when > 'Abdu'l-Baha arrives He will be able to calm my restless > soul. Certainly none of the proponents of His cause could > do it. I had tried them all. > > One day I was walking with Mountfort near his home > on West End Ave. It was in February and the winter > winds were chill. We walked briskly talking of the ever > enthralling subject, 'Abdu'l-Baha's approaching visit; > what He looked like; what effect His meeting had on > souls; stories of contacts with Him in Akka and Paris. > Impulsively I said: > "When 'Abdu'l-Baha arrives I would like very much > to have a talk with Him alone, without even an interpreter." > > > > He smiled sympathetically but remarked: > "I fear you couldn't get very far without an interpreter, > for 'Abdu'l-Baha speaks little English and you, I imagine, > less Persian." > I would not be dissuaded. "If He at all approaches in > spiritual discernment what I hear and read of Him," I > said, "we would get closer together, and I might have a > better chance of understanding, even if no words were > spoken. I am very tired of words," I concluded rather > lamely. > This was about six weeks before 'Abdu'l-Baha came, > two months perhaps. We never referred to the subject > again nor did Mountfort speak of my wish to anyone, as > he afterwards assured me. > Finally the day arrived. I did not go to the steamship > wharf to meet Him but I did make an effort to get at > least a glimpse of Him at a gathering specially arranged > for Him at the home of Baha'i friends. A glimpse was all > I succeeded in getting. The press of eager friends and > curious ones was so great that it was difficult even to get > inside the doors. I have only the memory of an impressive > silence most unusual at such functions. In all that crowded > mass of folk, so wedged together that tea drinking was > almost an impossibility, though the attempt was made, > there was little or no speech. A whispered word; a remark > implying awe or love, was all. I strove to get where > I could at least see Him. All but impossible. At last I > managed to press forward where I could peep over a > shoulder and so got my first glimpse of 'Abdu'l-Baha. He > was seated. A cream colored fez upon His head from > under which white hair flowed almost to His shoulders. > > > > His robe, what little I could see of it, was oriental, almost > white. But these were incidentals to which I could pay > little attention. The impressive thing, and what I have > never forgotten, was an indefinable aspect of majesty > combined with an exquisite courtesy. He was just in the > moment of accepting a cup of tea from the hostess. Such > gentleness, such love emanated from Him as I had never > seen. I was not emotionally disturbed. Remember that at > that time I had no conviction, almost, I might say, little > or no interest in what I came later to understand by the > term His "Station." I was an onlooker at a scene concerning > the significance of which I was totally ignorant. Yes, > ignorant. What matter that I had read and prayed! My > mind was attracted and my heart, but inner doors were > shut-and locked. No wonder that I was unhappy. But > within my soul was an urge, a longing, that would not be > stilled nor thwarted. What was it that these people around > me had which gave to their eyes such illumination, to > their hearts such gladness? What connotation did the word > "wonderful" have to them that so often it was upon their > lips? I did not know, but I wanted to know as I think I > had never known the want of anything before. > > The measure of that desire and the determination to > discover may be indicated in that the very next morning, > early, I was at the Hotel Ansonia where the friends had > reserved rooms for Him-a beautiful suite which 'Abdu'l-Baha > used only a few days, removing to a simple apartment, > and refusing with kindly dignity the urgent offer > of the friends to meet any expense. He said that it was > not the part of wisdom. > > > > So before nine o'clock in the morning I was there, > which meant, since I lived some distance from New York, > an early start indeed. Already the large reception room > was well filled. Evidently others also were conscious of > a similar urge. I wondered if they too felt, as I, a burning > in the breast. > I remember as if it were yesterday the scene and my > impressions. I did not want to talk to anyone. In fact I > would not. I withdrew to the window overlooking Broadway > and turned my back upon them all. Below me > stretched the great city but I saw it not. What was it all > about? Why was I here? What did I expect from the > coming interview: indeed how did I know there was to > be any interview at all? I had no appointment. Plainly all > these other folk had come expecting to see and talk with > Him. Why should I expect any attention from such an > evident personage? > So I was somewhat withdrawn from the others when > my attention was attracted by a rustling throughout the > room. A door was opening far across from me and a > group was emerging and 'Abdu'l-Baha appeared saying > farewell. None had any eyes save for Him. Again I had > the impression of a unique dignity and courtesy and love. > The morning sunlight flooded the room to center on His > robe. His fez was slightly tilted and as I gazed. His hand, > with a gesture evidently characteristic, raised and, touching, > restored it to its proper place. His eyes met mine as > my fascinated glance was on Him. He smiled and, with a > gesture which no word but "lordly" can describe. He > beckoned me. Startled gives no hint of my sensations. > Something incredible had happened. Why to me, a > > > > stranger unknown, unheard of, should He raise that > friendly hand? I glanced around. Surely it was to someone > else that gesture was addressed, those eyes were smiling! > But there was no one near and again I looked and again > He beckoned and such understanding love enveloped me > that even at that distance and with a heart still cold a thrill > ran through me as if a breeze from a divine morning had > touched my brow! > > Slowly I obeyed that imperative command and, as I > approached the door where still He stood, He motioned > others away and stretched His hand to me as if He had > always known me. And, as our right hands met, with His > left He indicated that all should leave the room, and He > drew me in and closed the door. I remember how surprised > the interpreter looked when he too was included > in this general dismissal. But I had little thought then for > anything but this incredible happening. I was absolutely > alone with 'Abdu'l-Baha. The halting desire expressed > weeks ago was fulfilled the very moment that our eyes > first met. > Still holding my hand 'Abdu'l-Baha walked across the > room towards where, in the window, two chairs were > waiting. Even then the majesty of His tread impressed > me and I felt like a child led by His father, a more than > earthly father, to a comforting conference. His hand still > held mine and frequently His grasp tightened and held > more closely. And then, for the first time. He spoke, and > in my own tongue: Softly came the assurance that I was > His very dear son. > What there was in these simple words that carried such > > > > conviction to my heart I cannot say. Or was it the tone > of voice and the atmosphere pervading the room, filled > with spiritual vibrations beyond anything I had ever > known, that melted my heart almost to tears? I only know > that a sense of verity invaded me. Here at last was my > Father. What earthly paternal relationship could equal > this? A new and exquisite emotion all but mastered me. > My throat swelled. My eyes filled. I could not have spoken > had life depended on a word. I followed those masterly > feet like a little child. > Then we sat in the two chairs by the window: knee to > knee, eye to eye. At last He looked right into me. It was > the first time since our eyes had met with His first beckoning > gesture that this had happened. And now nothing > intervened between us and He looked at me. He looked > at me! It seemed as though never before had anyone > really seen me. I felt a sense of gladness that I at last was > at home, and that one who knew me utterly, my Father, > in truth, was alone with me. > As He looked such play of thought found reflection in > His face, that if He had talked an hour not nearly so much > could have been said. A little surprise, perhaps, followed > swiftly by such sympathy, such understanding, such overwhelming > love-it was as if His very being opened to > receive me. With that the heart within me melted and the > tears flowed. I did not weep, in any ordinary sense. There > was no breaking up of feature. It was as if a long-pent > stream was at last undammed. Unheeded, as I looked at > Him, they flowed. > He put His two thumbs to my eyes while He wiped > the tears from my face; admonishing me not to cry, that > > > > one must always be happy. And He laughed. Such a > ringing, boyish laugh. It was as though He had discovered > the most delightful joke imaginable: a divine joke which > only He could appreciate. > I could not speak. We both sat perfectly silent for > what seemed a long while, and gradually a great peace > came to me. Then 'Abdu'l-Baha placed His hand upon > my breast saying that it was the heart that speaks. Again > silence: a long, heart-enthralling silence. No word further > was spoken, and all the time I was with Him not one > single sound came from me. But no word was necessary > from me to Him. I knew that, even then, and how I > thanked God it was so. > Suddenly He leaped from His chair with another > laugh as though consumed with a heavenly joy. Turning, > He took me under the elbows and lifted me to my feet > and swept me into his arms. Such a hug! No mere embrace! > My very ribs cracked. He kissed me on both > cheeks, laid His arm across my shoulders and led me to > the door. > That is all. But life has never been quite the same since. > > > > Chapter Two > > THE GLANCE THAT SAVED THE WORLD. A > DIVINE SINCERITY. THE MASTERLY TEACHING > METHOD. > > "The authorized Interpreter and Exemplar of Baha'u'llah's > teachings was His eldest son 'Abdu'l-Baha > (Servant of Baha) who was appointed by His Father > as the Center to whom all Baha'is, should turn for instruction > and guidance." > -Shoghi Effendi. > > TO estimate, even to imagine, the possibilities of the > human soul is beyond man's thinking. "I am man's > mystery and he is My mystery." And 'Abdu'l-Baha says > that no man can know himself since it is impossible to > look at oneself from without. Because of this, and because > men commonly tend to accept a lower estimate of > their own capacities rather than a higher, a certain > heroism is essential to high attainment. This is true, of > course, when the goal is a material one. It is not generally > realized that it is much more true when the plane of seeking > > > > is spiritual. To accept the dictum that nothing is too > good to be true, and nothing is too high to be attained, > requires a willingness to run counter to the accepted > standards of men, who, as a rule, measure their ambitions > by a quite different standard. > > After meeting 'Abdu'l-Baha life, as I have intimated, > assumed a very different aspect. But in what that difference > consisted I could not then determine, and after > these twenty-five years I cannot now fully determine, except > that a goal had emerged from the mists surrounding > worthy of supreme struggle and sacrifice. I began to see, > dimly indeed but clearly enough to give me hope, that > even if I could not know myself, I knew with certainty > that heights far beyond ever before dreamed attainable > lay before me and could be reached. This was all I knew > but it was much. I remember saving to myself over and > over: "At last the desire of my soul is in sight." I gazed > at 'Abdu'l-Baha with a mixture of hope and despair. The > world and I in turmoil and here was peace. He sat or > stood, walked or talked in a world of His own, yet with > beckoning hands to all who yearned and strove. It seemed > to me that He stood at the heart of a whirlwind in a place > of supreme quiet, or at the hypothetical perfectly still > center of a rapidly revolving flywheel. I looked at this > stillness, this quietude, this immeasurable calm in 'Abdu'l-Baha > and it filled me with a restless longing akin to despair. > Is it any wonder I was unhappy? For I was desperately > unhappy. Was I not in the outer circle of that raging > tornado? And to attain that Center of stillness meant the > traversing of the storm. But to know there was a Center: > > > > nay, to see One sitting calmly there, was a knowledge, a > glimpse, never before attained. And so, another divine > paradox: in my misery of doubting hope lay the first hint > of divine assurance I had ever known. I remembered another > arresting phrase in the Seven Valleys and said to > myself: "Though I search for a hundred thousand years > for the Beauty of the Friend I shall never despair for He > will assuredly direct me into His way." > > Not long after that great first experience with 'Abdu'l-Baha > I was again talking with Him. It was in the beautiful > home of Mr. and Mrs. Kinney, a family of the friends > who seemed to feel that the gift of all which they possessed > was too little to express their adoring love. Entering > their home the roar of the city, the elegance and luxury > of Riverside Drive, the poverty and wealth of our modern > civilization all seemed to merge into a unity of nothingness > and one entered an atmosphere of Reality. Those > heavenly souls who thus demonstrated beyond any words > their self-dedication had a direct influence upon my > hesitating feet of which they could have had no suspicion. > My heart throughout all worlds shall be filled with thankfulness > to them. > > In this home I had become a constant habitue. I could > not keep away. One day 'Abdu'l-Baha, the interpreter and > I were alone in one of the smaller reception rooms on the > ground floor. 'Abdu'l-Baha had been speaking of some > Christian doctrine and His interpretation of the words of > > > > Christ was so different from the accepted one that I > could not restrain an expression of remonstrance. > I remember speaking with some heat: > "How is it possible to be so sure?" I asked. "No one > can say with certainty what Jesus meant after all these > centuries of misinterpretation and strife." > He intimated that it was quite possible. > It is indicative of my spiritual turmoil and my blindness > to His station, that instead of His serenity and tone > of authority impressing me as warranted it drove me to > actual impatience. "That I cannot believe." I exclaimed. > I shall never forget the glance of outraged dignity the > interpreter cast upon me. It was as though he would say: > "Who are you to contradict or even to question 'Abdu'l-Baha!" > But not so did Abdu'l-Baha look at me. How I thank > God that it was not! He looked at me a long moment > before He spoke. His calm, beautiful eyes searched my > soul with such love and understanding that all my momentary > heat evaporated. He smiled as winningly as a lover > smiles upon his beloved, and the arms of His spirit seemed > to embrace me as He said softly that I should try my way > and He would try His. > > It was as though a cool hand had been laid upon a > fevered brow; as though a cup of nectar had been held to > parched lips; as though a key had unlocked my hard-bolted, > crusted and rusted heart. The tears started and my > voice trembled, "I'm sorry," I murmured. > > Often since that day have I pondered on the tragic > possibilities of the effect of an expression of the face. I > > > > have even thought I should like to write a book on The > Glance that Saved the World, taking as a theme the way > Jesus must have looked upon Peter after the three-fold > denial. What could that glance have carried to the fear- > stricken, doubting, angry Peter? Surely not the self- > righteous, dignified look in the eyes of the interpreter for > 'Abdu'l-Baha. As surely it must have been something in > the nature of the expression of all-embracing love, forgiveness > and understanding with which "'Abdu'l-Baha > calmed and soothed and assured my heart. > > Upon that glance which Jesus cast upon Peter as he > went to the Cross probably hung the destinies of Christianity. > Had it not been one of forgiveness and love Peter > would not have gone out and "wept bitterly." Neither, in > all probability, would he have died a martyr to the > Cause of Him whom he denied in that moment of angry > fear. Is it too much to go one step further and assert that > the destinies of the world hung upon that moment of > time when the eyes of Peter and His Master met and he > read therein not what his soul knew he deserved but > what God's mercy conferred as a bounty on His part. > Of one thing I am sure: upon that glance of 'Abdu'l-Baha, > upon that moment in which He turned upon me > the searchlight of His inner being, hung my destiny > throughout all the ages of immortal life. And not only my > own destiny, which, after all is of slight importance compared > to the hope of the world, but the destiny of the > uncounted millions who throughout the coming generations > of men are interwoven with mine. For any thoughtful > mind looking back upon so many as three-score years, > > > > must be amazed, if not horrified, by the consideration of > the effect of a single careless gesture, word or a facial > expression. Like a pebble cast into a calm pool the ripples > from that little deed spread and spread to infinity. And, > as they spread, they touch the ripples from tens, scores, > thousands of others' deeds, expressions, gestures, thoughts; > each affected by each until one becomes conscious of the > vast responsibility each soul takes upon itself by the mere > fact of acting his part, living his life through one little > moment of time. He sees himself a king affecting for > better or worse every soul in the world, sooner or later, > by the very breath he draws, the thoughts of his inmost > heart. Baha'u'llah says somewhere that he who quickens > one soul in this Day it is as if he quickened every soul in > the world. Is not this His meaning? > > In all of my many opportunities of meeting, of listening > to and talking with 'Abdu'l-Baha I was impressed, and > constantly more deeply impressed, with His method of > teaching souls. That is the word. He did not attempt to > reach the mind alone. He sought the soul, the reality of > every one He met. Oh, He could be logical, even scientific > in His presentation of an argument, as He demonstrated > constantly in the many addresses I have heard Him give > and the many more I have read. But it was not the logic > of the schoolman, not the science of the class room. His > lightest word. His slightest association with a soul was > shot through with an illuminating radiance which lifted > the hearer to a higher plane of consciousness. Our hearts > burned within us when He spoke. And He never argued, > of course. Nor did He press a point. He left one free. > > > > There was never an assumption of authority, rather He > was ever the personification of humility. He taught "as > if offering a gift to a king." He never told me what I > should do, beyond suggesting that what I was doing was > right. Nor did He ever tell me what I should believe. He > made Truth and Love so beautiful and royal that the heart > perforce did reverence. He showed me by His voice, > manner, bearing, smile, how I should be, knowing that out > of the pure soil of being the good fruit of deeds and words > would surely spring. > There was a strange, awe-inspiring mingling of humility > and majesty, relaxation and power in His slightest word > or gesture which made me long to understand its source. > What made Him so different, so immeasurably superior > to any other man I had ever met? > > It was to be expected that the spiritual turmoil in which > my life was now submerged should have a deep effect > upon the duties of my ministry. My ideals began to change > almost from the moment of my first contact with 'Abdu'l-Baha. > I remember that the dearly loved young wife of > one of the members of my church was suddenly taken ill > about this time. I had then been under this divine influence > only a few weeks. I was not a Baha'i. I did not > accept Baha'u'llah as the Manifestation of God. I knew > very little of what I heard spoken of as the "station" of > 'Abdu'l-Baha. But I was enthralled with the vision of a > spiritual beauty, a hope of spiritual attainment which drew > me as with cords of steel. I read the Hidden Words, the > Seven Valleys, the Book of Assurance, the beautiful > prayers, constantly. So when this friend came to me as > > > > his minister and with tears asked me to pray for the > recovery of his wife, saying that his physician held out > little hope, that she was daily growing weaker and that > his only hope was in the goodness of God, I instinctively > turned to the healing prayers in the Baha'i prayer book. > Together we nine times repeated: > > "Thy Name is my healing, 0 my God, and remembrance > of Thee is my remedy. Nearness co Thee is my > hope, and love for Thee is my companion. Thy mercy > to me is my healing and my succour in both this world > and the world to come. Thou, verily, art the All- > Bountiful, the All-Knowing, the All-Wise." Baha'u'llah. > > The husband knew nothing, or very little, of the Baha'i > Cause. I certainly had made no effort to explain the teachings > to him. It was all too new to me to permit of that. > I marvelled at the time, or immediately after, at my > temerity and at his unhesitating and grateful acceptance > of the prayers. Perhaps it was with his tongue in his cheek > though he was distraught enough to grasp at any hope. > Of that I can know nothing, but I do know that his wife's > recovery dated from that hour and she was soon well. > I speak of this only as an illustration of the new relationships > with souls that began at this time. When Christ said > to His fisher disciples: "Follow Me and I will make you > fishers of men," He must have meant that "following" to > be a matter of spiritual consciousness out of which flows > loving deeds. As though He would say: "Be like Me and > > > > men will love you as they love Me, and you will be able > to serve men as I have served you." At any rate that is > what 'Abdu'l-Baha was constantly showing me, that the > only way I could teach men the Way of Life was by > walking therein myself. "I am the Way." > > I asked 'Abdu'l-Baha one day: "Why should I believe > in Baha'u'llah?" > He looked long and searchingly as it seemed into my > very soul. The silence deepened. He did not answer. In > that silence I had time to consider why I had asked the > question, and dimly I began to see that only I myself > could supply the reason. After all, why should I believe > in anyone or anything except as a means, an incentive, a > dynamic for the securing of a fuller, deeper, more perfect > life? Does the cabinet-maker's apprentice ask himself why > he should believe in the master wood-worker? He wants > to know how to make these raw materials into things of > beauty and usefulness. He must believe in anyone who > can show him how to do that, providing he first has faith in > his own capacity. I had the stuff of life. Was Baha'u'llah > the Master Workman? If He were I knew that I would > follow, even though through blood and tears. But how > could I know? > I wondered why 'Abdu'l-Baha kept silence so long. > Yet was it silence? That stillness held more than words. > At last He spoke. He said that the work of a Christian > minister is most important. When you preach, or pray, > or teach your people your heart must be filled with love > for them and love for God. And you must be sincere,- > very sincere. > > > > He spoke in Persian, the interpreter translating fluently > and beautifully. But no one could interpret that Divine > Voice. He spoke, indeed, as never mere man spake. One > listened entranced and understood inwardly even before > the interpreter opened his mouth. It was as though the > English skimmed the surface: the voice, the eyes, the smile > of 'Abdu'l-Baha taught the heart to probe the depths. > He continued, to the effect that: > > One can never be sincere enough until his heart is > entirely severed from attachment to the things of this > world. One should not preach love and have a loveless > heart, nor preach purity and harbor impure thoughts. > Nor preach peace and be at inward strife. > > He paused and added with a sort of humorous sadness: > that He had known ministers who did this. My guilty > conscience acquiesced. So had I. > > It was not until many months later that I realized that > He had answered my question. Certainly I was brought > nearer to faith in Baha'u'llah as Life's Master Workman. > Surely this was a glorious hint as to how the stuff of life > could be made into things of beauty and worth. Just for > an instant I touched the Garment of His Majesty. But > only for an instant. The doors swung quickly to again and > left me out. These days and weeks of alternating light > and darkness, hope and despair were black indeed. Yet, > strange to say, I gloried in the depths. They were at least > real. For the first time I realized the value, the imperative > > > > need, of spiritual suffering. The throes of parturition must > always precede birth. > > I remember as though it were yesterday another illustration > of 'Abdu'l-Baha's divine technique. I was not at > all well that summer. A relapse was threatening a return > of a condition which had necessitated a major operation > the year before. My nervous condition made me consider > breaking the habit of smoking which had been with me > all my adult life. I had always prided myself on the ability > to break the habit at any time. In fact I had several times > cut off the use of tobacco for a period of many months. > But this time to my surprise and chagrin I found my nerves > and will in such a condition that after two or three days > the craving became too much for me. > Finally it occurred to me to ask the assistance of > 'Abdu'l-Baha. I had read His beautiful Tablet beginning: > "0 ye pure friends of God!" in which He glorified personal > cleanliness and urged the avoidance of anything > tending towards habits of self-indulgence. "Surely," I > said to myself, "He will tell me how to overcome this > habit." > So, when I next saw Him I told Him all about it. It > was like a child confessing to His mother, and my voice > trailed away to embarrassed silence after only the fewest > of words. But He understood, indeed much better than I > did. Again I was conscious of an embracing, understanding > love as He regarded me. After a moment He asked > quietly, how much I smoked. > I told him. > He said He did not think that would hurt me, that the > men in the Orient smoked all the time, that their hair and > > > > beards and clothing became saturated, and often very > offensive. But that I did not do this, and at my age and > having been accustomed to it for so many years He did > not think that I should let it trouble me at all. His gentle > eyes and smile seemed to hold a twinkle that recalled my > impression of His enjoyment of a divine joke. > I was somewhat overwhelmed. Not a dissertation on > the evils of habit; not an explanation of the bad effects on > health; not a summoning of my will power to overcome > desire, rather a Charter of Freedom did He present to me. > I did not understand but it was a great relief for somehow > I knew that this was wise advice. So immediately > that inner conflict was stilled and I enjoyed my smoke > with no smitings of conscience. But two days after this > conversation I found the desire for tobacco had entirely > left me and I did not smoke again for seven years. > > Love is the Portal to Freedom. This great truth began > to dawn upon me. > Not only freedom to the one who loves but freedom > also to the one upon whom this divine love is bestowed. > I have mentioned several times the impression He always > made upon me of an all-embracing love. How rarely we > receive such an impression from those around us, even > from our nearest and dearest, we all know. All our human > love seems based upon self, and even its highest expression > is limited to one or to a very few. Not so was the love > which radiated from 'Abdu'l-Baha. Like the sun it poured > upon all alike and, like it, also warmed and gave new life > to all it touched. > In my experience in the Christian ministry I had been > accustomed often to speak of the Love of God. All > > > > through my life since, as a boy of fifteen I had experienced > the thrilling gift of "conversion," so-called (in which, > literally, the heavens had opened, a great light shone and > a Voice from the world unseen called me to renunciation > and the life of the spirit), I had heard and spoken much > of the Love of God. I now realized that I had never before > even known what the words meant. > About this time I first heard the now familiar story of > 'Abdu'l-Baha's answer to one who asked Him why it was > that those who came from His presence possessed a shining > face. He said, with that sublime smile and humble > gesture of the hands which once seen may never be forgotten, > that if it were so it must be because He saw in > every face the face of His Heavenly Father." > Ponder this answer. Deeply search the depths of these > simple words, for here may be discerned the meaning of > the "Love of God" and the cause of Its transforming > power. One may readily understand why the lover's face > should glow with heavenly radiance. Surely one's whole > being would be transformed once the Lamp of Cosmic > love were ignited in the heart. But why should It cause > the face of the seeker, the estranged, the sinful, upon > whom the love is turned, also to become radiant? > We find the answer in another of 'Abdu'l-Baha's comprehensive, > authoritative sayings: > > "Dost thou desire to love God? Love thy fellow men, > for in them ye see the image and likeness of God." > > But it requires the penetrating eye of a more than > personal, individual, limited, love to see God's Face in > > > > the face of saint and sinner alike. Must it not require, to > some degree at least, that all-embracing love which Christ > showered upon all alike, to enable us to see the Face of > our Heavenly Father reflected in the faces of our brother > men? This must be what our Lord meant when He said: > > "A new commandment I give unto you that ye love > one another as I have loved you." > > A new commandment indeed, and how basely neglected > let the condition of our pseudo-Christian civilization bear > witness. > > About this time I was present at an interview sought > by a Unitarian clergyman, who was preparing an article > on the Baha'i Cause for the North American Review. > Here again I saw this universal, cosmic love illustrated. > This minister was quite advanced in age. He has since > passed from this world and now, we may hope, has a > clearer vision of the Reality of Love and Truth than he > seemed to have discovered here. It was incredible to me, > even then, that any soul could be so impervious to the > influence emanating from 'Abdu'l-Baha. The Master sat > quite silent throughout the interview, listening with unwearied > attention to the long hypothetical questions of > the reverend doctor. They related entirely to the history > of the Baha'i Cause; its early dissensions; its relation to > the Muhammaden priesthood and teachings. 'Abdu'l-Baha > answered mainly in monosyllables. He never flagged in > interest but it seemed to be more an interest in the questioner > than in his questions. He sat perfectly relaxed. His > hands in His lap with palms upward, as was characteristic > > > of Him. He looked at the interviewer with that indescribable > expression of understanding love which never > failed. His face was radiant with an inner flame. > The doctor talked on and on. I grew more and more > impatient. I was ashamed of and for him. Why did not > 'Abdu'l-Baha recognize the superficial nature underlying > all these questions? Could He not see that their object was > only to gain substantiation for a critically adverse magazine > article for the writing of which a substantial check > might be anticipated? Why was not the interview cut > short and the talker dismissed? But if others in the group > grew impatient 'Abdu'l-Baha did not. He encouraged the > doctor to express himself fully. If the speaker flagged for > a moment 'Abdu'l-Baha spoke briefly in reply to a question > and then waited courteously for him to continue. > At last the reverend doctor paused. There was silence > for a moment and then that softly resonant voice filled > the room. Sentence by sentence the interpreter translated. > He spoke of "His Holiness Christ," of His love for all > men, strong even unto the Cross; of the high station of the > Christian ministry "to which you, my dear son, have been > called"; of the need that men called to this station should > "characterize themselves with the characteristics of God" > in order that their people should be attracted to the divine > life, for none can resist the expression in one's life of the > attributes of God. It is a key which unlocks every heart. > He spoke, too, of the coming Kingdom of God on earth > for which Christ had told us to pray and which, in accordance > with His promise, Baha'u'llah, the Father, had > come to this world to establish. > Within five minutes His questioner had become > > > > humble, for the moment, at least, a disciple at His feet. > He seemed to have been transported to another world, > as indeed we all were. His face shone faintly as though > he had received an inner illumination. Then 'Abdu'l-Baha > rose. We all rose with Him in body as we had risen with > Him in spirit. He lovingly embraced the doctor and led > him towards the door. At the threshold He paused. His > eyes had lighted upon a large bunch of American Beauty > roses which one of the friends had brought to Him that > morning. There were at least two dozen of them, perhaps > three. There were so many and their stems so long that > they had been placed in an earthenware umbrella stand. > We all had noticed their beauty and fragrance. > No sooner had 'Abdu'l-Baha's eyes lighted upon them > than He laughed aloud; His boyish hearty laughter rang > through the room. He stooped, gathered the whole bunch > in His arms, straightened and placed them all in the > arms of His visitor. Never shall I forget that round, > bespectacled, grey head above that immense bunch of > lovely flowers. So surprised, so radiant, so humble, so > transformed. Ah! 'Abdu'l-Baha knew how to teach the > Love of God! > > > > Chapter Three > > TRUE WEALTH, POWER AND FREEDOM. > THE TABLE OF ABDU'L-BAHA. VERY GREAT > THINGS. "ARE YOU INTERESTED IN > RENUNCIATION?" > > "O God! Illumine the eyes and the hearts of Thy servants > with the Light of Thy Knowledge, that they may know > of this: the Highest Station and Glorious Horizon, that > they may not be withheld by false voices from beholding > the effulgence of the Light of Thy Oneness, nor prevented > from turning unto the horizon of Renunciation." > > Baha'u'llah. > > THE home to which I have before referred, where > 'Abdu'l-Baha spent most of His time during His > stay in New York, was the rendezvous of all the friends, > and at all times, day or night, there they could be found > clustering like bees around the celestial flower garden. > One beautiful Spring day I dropped in there drawn by the > same attraction. > One cannot help making the attempt toward analyzing > the reason for this attraction, futile though it may be. > > > > Would it be possible for the moth to determine why it > hovers around the candle, even though its wings be > singed? Or for one to say why the cold earth of Spring > responds with beauty and abundance to the bounty > of the sun? To man, however, is given intelligence denied > to bee and soil. The miner knows why he toils for gold > or precious stones. The diver knows why he braves the > depths to seek the pearl. They bear in their minds the > vision of the good things of life represented by the treasure > they seek. The imagination of the lonely prospector > is stirred by the dream of the vast fortune which his > probing pick may at any moment uncover. The wealth > of sea and mine and market-place represent to men > power, leisure, freedom; and these they ardently desire. > Yet here in this Man I saw personified such power, such > leisure, such freedom as no material wealth ever confers > upon its possessor. None of the outward appurtenances > of material wealth did He possess. All His life had been > spent in prison and exile. He bore still upon His body > the marks of man's cruelty, yet there were no signs of > His ever having been other than free, and evidently it was > a freedom which no earthly wealth ever bestows. And > He seemed never to be hurried. Amidst the rushing turmoil > of New York He walked as calmly as if on a lofty > plateau, far removed from the tumult and the shouting. > Yet He never stood aloof. Always His interest in people > and events was keen, especially in people. Souls was the > term He always used. He was ever at the service of any > or all who needed Him. From five o'clock in the morning > frequently until long after midnight He was actively > engaged in service, yet no evidence of haste or stress ever > > > > could be seen in Him. "Nothing is too much trouble > when one loves," He had been heard to say, "and there > is always time." > Is it any wonder that we were attracted? But for me > the attraction was not enough. I was like the prospector > drawn by visions of wealth to seek its fabulous source. > Just a sip of that celestial wine had caused to spring up > in my heart a passionate desire to seek the Holy Grail. > > It was mid-afternoon when I arrived at the house, for > I had purposely timed my arrival so that it should not be > at the luncheon hour, for hospitable as were the souls of > these dedicated ones, and however flexible their dining > table, I knew the size of their household and the great > number of probably uninvited, but always welcome, > guests. There were many bees. But I had not counted on > the irregularity of 'Abdu'l-Baha's meal times and now, > at half-past three or four o'clock in the afternoon I heard, > as I softly ascended the stairway, the unmistakable sounds > of a large group busy in the dining room. The last thing > I desired was to walk in upon such a gathering unexpectedly, > so I very quietly crept through the upper hall > and through the drawing room into a little alcove as far > from the dining room as I could get. I am very sure that > no one saw me. But I had no sooner picked up a magazine > and settled myself to wait patiently until the meal > should be over, than 'Abdu'l-Baha's ringing, challenging > voice pealed like a bell through the large rooms. He > called my name: "Mr. Ives, Mr. Ives, come, come." There > could be no hesitation when He summoned, but as I rose > > > > and walked slowly back into the long dining room, set > T-shape to the drawing room, I was amazed, wondering > how He could have known so surely and so quickly that > I was there. There had been no opportunity for Him to > have been told, and, anyhow I had let myself in at the > unlocked door and, as I have said, no one had seen me > ascend the stairs. Yet here I was evidently an expected, > if not an invited guest. Even a place was there for me, > at any rate I have no remembrance of any of the usual > fuss of "setting a place." 'Abdu'l-Baha embraced me and > set me at His right hand. > It is most difficult to describe at all adequately such an > experience in such a Presence without becoming rhapsodical. > There were perhaps thirty people at the table and > such joyous exultation was on every face that the whole > room seemed strangely vibrant. 'Abdu'l-Baha served me > with His own hands most bountifully, urging me to eat, > eat, be happy. He himself did not eat but paced regally > around the table, talking, smiling, serving. He told stories > of the East, His hands gesturing with that graceful, > rhythmic, upward motion so characteristic and so indescribable. > I had no desire for food, at least not for the > food on my plate, but 'Abdu'l-Baha was insistent, repeating > that I must eat; that it was good food, good food. And > His laughter seemed to add a divine significance to the > words. A phrase I had read somewhere in the writings > came into my mind: "The cup of significances passed by > the Hand of the Divine Servant." What was this food > served at the table of 'Abdu'l-Baha? Of course I must eat. > And I did. > > > > It was not many days after that when there occurred > one of the most poignantly remembered incidents. Ever > since I had first read a sentence in the "Prayer for Inspiration" > it had rung in my mind with insistent questioning. > "Prevent me not from turning to the Horizon of > renunciation." What has renunciation to do with inspiration? > I wondered. Why should I pray for the gift of > renunciation? Renounce the world? That was an ascetic > concept. It smacked of papacy and the monkish cell. > What had this modern world to do with renunciation? > Yet across the ages came a Voice. "If a man love father > or mother, wife or child more than Me he is not worthy > of Me." My mind rebelled but my heart responded. I > thank God for that. I resolved that I must know more > of this matter. > > So one cold Spring day, a strong east wind blowing, > I made a special journey to ask 'Abdu'l-Baha about > renunciation. I found the house at Ninety-sixth Street > almost deserted. It seemed that 'Abdu'l-Baha was spending > a day or two at the home of one of the friends on > Seventy-eighth Street and so I walked there and found > Him on the point of returning to the home I had just left. > But I was too intent on my mission to allow difficulties > to interfere. I sought one of the Persian friends and, pointing > to the passage in the little volume I carried in my > pocket, I asked him if he would request 'Abdu'l-Baha to > speak to me for a few moments on this subject, and I read > it to him so that there should be no mistake: "Prevent me > not from turning to the Horizon of renunciation." > > Returning, he handed me the book saying that 'Abdu'l-Baha > > > > requested that I walk with Him back to Ninety- > sixth Street and He would talk with me on the way. > I recall that there was quite a little procession of us, > a dozen or so, mostly composed of the Persian friends > but a few others; Lua Getsinger was one, I remember. > The east wind was penetrating. I buttoned my coat closely > with a little shiver. But 'Abdu'l-Baha strode along with > his aba (cloak) floating in the wind. He looked at me as > we walked together at the head of the little group, with a > slightly quizzical glance: He said that I seemed cold, a > slightly amused glance accompanying the words, and I > unaccountably felt a little disturbed. Why should I not > feel cold? Could one be expected to live even above the > weather? But this slight remark was indicative. Always > His slightest word affected me as a summons. "Come up > higher!" He seemed to say. > As we walked a few paces ahead of the others He > talked at length about Horizons. Of how the Sun of > Reality, like the physical sun, rose at different points, the > Sun of Moses at one point, the Sun of Jesus at another, > the Sun of Muhammad, the Sun of Baha'u'llah at still > others. But always the same Sun though the rising points > varied greatly. Always we must look for the light of the > Sun, He said, and not keep our eyes so firmly fixed on its > last point of rising that we fail to see its glory when it rises > in the new Spiritual Springtime. Once or twice He > stopped and, with His stick, drew on the sidewalk an > imaginary horizon and indicated the rising points of the > sun. A strange sight it must have been to the casual > passer-by. > > > > I was greatly disappointed. I had heard Him speak on > this subject and had read about it in "Some Answered > Questions." It was not of horizons I wanted to hear, but > of renunciation. And I was deeply depressed also because > I felt that He should have known my desire for light on > this subject, and responded to my longing even if I had > not been so explicit in my request; but I had been most > explicit. As we approached our destination He became > silent. My disappointment had long since merged into a > great content. Was it not enough to be with Him What, > after all, could He tell me about renunciation that was > not already in my own heart Perhaps the way to learn > about it was by doing, and I might begin by giving up > the longing to have Him talk to me about it. Truly, as > the outer silence deepened, my heart burned within me as > He talked with me on the way. > We came at last to the steps leading up to the entrance > door. 'Abdu'l-Baha paused with one foot resting on the > lower step while the little group slowly passed Him and > entered the house. 'Abdu'l-Baha made as if to follow, but > instead He turned and, looking down at me from the little > elevation of the step, with that subtle meaning in eyes and > voice which seemed to accompany His slightest word, > and which to me was always so unfathomable and so > alluring: He said that I must always remember that this > is a day of great things, very great things. > I was speechless. It was not for me to answer. I did > not have the faintest inkling of what lay behind the words, > the resonant voice, that penetrating glance. Then He > turned and again made as if to ascend but again He > paused and turned His now luminous face towards me. > > > > My foot was raised to follow but as He turned, I, of > course, paused also and hung uncertainly between rest > and motion. > He repeated, saying to me so impressively, so earnestly, > that I must never forget this, that this is a day for very > great things. > What could He mean? What deep significance lay > behind these simple words? Why should He speak so to > me? Had it anything to do with that still alluring thought > of renunciation? > Again 'Abdu'l-Baha turned to ascend and I made to > follow; but for the third time He paused and, turning, as > it seemed, the full light of His spirit upon me. He said > again, but this time in what seemed like a voice of thunder, > with literally flashing eyes and emphatically raised hand: > that I should remember His words that This is a Day for > very great things-VERY GREAT THINGS. These > last three words rang out like a trumpet call. The long, > deserted city block seemed to echo them. I was overwhelmed. > I seemed to dwindle, almost to shrivel, where > I stood, as that beautifully dominant figure, that commanding > and appealing voice, surrounded me like a sea, > and blotted out for the moment, at least, all the petty > world and my petty self with it. Who and what was I > to be summoned to accomplish great things, very great things? > I did not even know what things were great in > this world awry with misbegotten emphases. > After what seemed a very long moment, in which His > burning eyes probed my soul, He gently smiled. The > great moment had passed. He was again the courteous, > kindly, humble host, the Father whom I thought I knew. > > > > He touched His fez+F1 so that it stood at what I called > the humorous angle, and a slightly quizzical smile was > around His mouth as He rapidly ascended the steps > and entered the open door. I followed closely. We passed > through the few steps of the hall to the stairs. I remember > the wondering, slightly envious glances that followed me > as I followed 'Abdu'l-Baha up the stairs. The upper hall > was empty and 'Abdu'l-Baha swept through it and up > another flight to His room, a large front room on the > third floor. And still I followed. I have often marvelled > since at my temerity. Had I known more or felt less I > never should have dared. It is said that fools rush in where > angels fear to tread. Perhaps that is the way that fools are > cured of their folly. > We came to the door of 'Abdu'l-Baha's room. He had > not invited me there, nor had He looked once behind Him > to see that I was following, and it was with much inward > trepidation that I paused at the threshold as He entered > the room. Would He be displeased? Had I overstepped > the bounds of the respect due 'Abdu'l-Baha? Had I been > lacking in due humility? But my heart was humility itself > -He must know that. He swung the door wide and turning > beckoned me in. > Again I was alone with 'Abdu'l-Baha. There was the > bed in which He slept, the chair in which He sat. The > late afternoon sunlight lay palely across the floor, but I > saw nothing. I was conscious only of Him and that I > was alone with Him. The room was very still. No sound > came from the street nor from the lower rooms. The > silence deepened as He regarded me with that loving, all- > > +F1 Head covering. > > > > embracing, all-understanding look which always melted > my heart. A deep content and happiness flooded my being. > A little flame seemed lit within my breast. And then > 'Abdu'l-Baha spoke: He simply asked me if I were interested > in renunciation. > Nothing could have been more unexpected. I had entirely > forgotten the question which had so engrossed my > thoughts an hour since. Or was it that in that hour during > which the word renunciation had not been mentioned, > all that I wished or needed to know about it had been > vouchsafed me? I had no words to answer His question. > Was I interested? I could not say I was and I would not > say I was not. I stood before Him silent while His whole > Being seemed to reach out to embrace me. Then His arm > was around me and He led me to the door. I left His > Presence with my soul treading the heights. I felt as > though I had been admitted, for the moment at least, into > the ranks of the martyrs. And it was a goodly fellowship > indeed. During all the long years of renunciation that followed, > the memory of that walk with Him; my disappointment > that He had not understood; His ringing > challenge: This is a Day for very great things: my following > Him up those long stairs without even knowing > whether He wished me to or not, and then the question > wrapped in that sublime love: Are you interested in > renunciation? has risen before me, a comforting and inspiring > challenge. Indeed I was interested and my interest > has never flashed from that day to this. But I never > dreamed that renunciation could be so glorious. > > > > Chapter Four > > THE ATTRACTION OF PERFECTION. THE > BOYS FROM THE BOWERY. A BLACK ROSE > AND A BLACK SWEET. > > "And finally there emerges, though on a plane of its > own and in a category entirely apart from the one occupied > by the two Figures (the Bab and Baha'u'llah) > that preceded Him, the vibrant, the magnetic personality > of 'Abdu'l-Baha, reflecting to a degree that no man, > however exalted his station, can hope to rival, the glory > and power with which They who are the Manifestations > of God are alone endowed." > > Shoghi Effendi. > > DURING one of the talks given by 'Abdu'l-Baha to > a comparatively small group of the more intimate > friends, I sat beside Him on a small sofa. For most of > the hour, while He talked and answered questions, He held > my hand in His or rested it lightly upon my knee. There > flowed from Him to me during that marvelous contact a > constant stream of power. The remembrance of this experience > has brought to me through the years, at higher > moments of insight, thoughts difficult to express. "Words+F1 > > +F1 Seven Valleys by Baha'u'llah > > > > cannot step into that Court." When 'Abdu'l-Baha says > that "there is a Power in this Cause far transcending the > ken of men and angels," what does He mean in terms > applicable to our everyday human experience, if not that > the World of Reality is a World of such Power as this > world has never known? When mankind learns how to > become a channel for that Power, as He always was and > is, instead of attempting to mop it up for one's own exclusive > use, then indeed "this world will become a garden > and a paradise." Certainly I felt that transcendent power > flowing from Him to me; and Mr. Mountfort Mills once > told me that he had the same experience when sitting > close to 'Abdu'l-Baha during an automobile ride. He said > it was like being charged by a divine battery. > I speak of this only because it is another illustration of > the effect 'Abdu'l-Baha's presence always had on me. I > could not be near Him without surges of almost irresistible > emotion sweeping through me. Sometimes the effects of > this emotion were apparent, but not always. I once spoke > of this to 'Abdu'l-Baha, apologetically referring to my > "childish weakness." He said that such tears were the > pearls of the heart. > > It is not unusual for deep emotions to be stirred when > the eye is satisfied by a noble picture, a glorious sunset, > or a peach orchard in full bloom. Or when the ear is > entranced by the genius of a Beethoven, a Bach, a Mendelssohn. > To the eye or ear trained to detect subtle > harmonies of color, composition and tone, a chord is > struck by transcendent beauty which stirs the depths. > How much more must this be true when the eye, the ear, > > > > the heart are filled with the vision of human perfection. > Here in 'Abdu'l-Baha I saw that for which all my life > I had longed,-perfection in word and deed,-a beauty > which no line or tone could ever depict; a harmony which > resounded to my inner ear like a mighty symphony; a > reposeful power such as is hinted at in the Moses of > Michaelangelo, or the Thinker of Rodin. In 'Abdu'l-Baha > it was not a hint I got, it was the perfection of all > that the hungry heart desired. I have heard of instances > in the Orient of believers who entered His presence for > the first time being swept by such irresistible tides of > emotion that they would seem to dissolve in tears. I cannot > wonder. Here I saw and felt and heard a simplicity > merging into power; a humility which sat His brow like > a kingly crown; a purity which never famished, and, > above all, Truth personified -- the very Spirit of Truth > enshrined in a human temple. It was utter satisfaction to > my soul simply to be near Him. > Perhaps there was also a reason for my emotion in the > despair lying ever deep within; for to me it could never > be enough merely to contemplate such perfection. A voice > continually cried within me: "You must never rest until > you have clothed yourself in the attributes of God." I > seemed to hear in every word He spoke the words of Jesus: > "You must be perfect even as your Father in heaven > is perfect." These had always been more or less only > words to me. I began now dimly to hope that they might > really mean exactly what they said. And this became certainty > when I read for the first of many times these wonderful > words from Baha'u'llah's Tablet to the Pope: +F3 > > +F3 Baha'i Scriptures, p. 403. > > > > "If ye believe in Me ye shall experience that which has > been promised you, and I will make you the friends of > my soul in the realm of My Greatness, and the companions > of My Perfection in the Kingdom of My Might > forever." > > Under the influence of such tremendous thoughts as > these I one day asked 'Abdu'l-Baha how it could ever be > possible for me, deep in the mass of weak and selfish > humanity, ever to hope to attain when the goal was so > high and great. He said that it is to be accomplished little > by little; little by little. And I thought to myself, I have > all eternity for this journey from self to God. The thing > to do is to get started. > > Towards the latter part of April, late one Sunday > afternoon, I was again at the home where so many wonderful > hours had been spent. It had become almost a habit, > when the service at my church was over and dinner dispatched, > to hasten in to New York and spend the rest of > the day and evening at this home. Sometimes I would have > an opportunity to speak to 'Abdu'l-Baha, but usually I > must be content with a glimpse of Him, or with listening > to Him while He spoke to a small group. This particular > afternoon, however, was destined to be a red-letter day. > I was standing alone at one of the windows looking out > upon the street, when I was startled by seeing a large > group of boys come rushing up the steps. There seemed > twenty or thirty of them. And they were not what one > would call representatives of the cultured class. In fact, > > > > they were a noisy and not too well-dressed lot of urchins, > but spruce and clean as if for an event. They came up > the steps with a stamping of feet and loud talk, and I heard > them being ushered in and up the stairs. > I turned to Mrs. Kinney, who was standing near. > "What is the meaning of all this?" I asked. > "Oh, this is really the most surprising thing," she exclaimed, > "I asked them to come today, but I hardly expected > that they would." > It seemed that a few days before 'Abdu'l-Baha had > gone to the Bowery Mission to speak to several hundred > of New York's wretched poor. As usual, with Him went > a large group of the Persian and American friends, and > it made a unique spectacle as this party of Orientals in > flowing robes and strange head-gear made its way through > the East Side. Not unnaturally, a number of boys gathered > in their train and soon they became a little too vocal in > their expression. As I remember, even some venturesome > ones called names and threw sticks. As my Hostess told > the story, she said: "I could not bear to hear 'Abdu'l-Baha > so treated and dropped behind the others for a > moment to speak to them. In a few words, I told them > Who He was; that He was a very Holy Man who > had spent many years in exile and prison because of His love > for Truth and for men, and that now He was on His way > to speak to the poor men at the Bowery Mission." > "Can't we go too?" one who seemed to be the leader > asked. I think that would be impossible, she told them, > but if you come to my home next Sunday, and she gave > them the address, I will arrange for you to see Him. So > here they were. We followed them up the stairs and into > > > > 'Abdu'l-Baha's own room. I was just in time to see the > last half dozen of the group entering the room. > 'Abdu'l-Baha was standing at the door and He greeted > each boy as he came in; sometimes with a handclasp, > sometimes with an arm around a shoulder, but always > with such smiles and laughter it almost seemed that He > was a boy with them. Certainly there was no suggestion > of stiffness on their part, or awkwardness in their unaccustomed > surroundings. Among the last to enter the room > was a colored lad of about thirteen years. He was quite > dark and, being the only boy of his race among them, > he evidently feared that he might not be welcome. When > 'Abdu'l-Baha saw him His face lighted up with a heavenly > smile. He raised His hand with a gesture of princely welcome > and exclaimed in a loud voice so that none could > fail to hear; that here was a black rose. > The room fell into instant silence. The black face became > illumined with a happiness and love hardly of this > world. The other boys looked at him with new eyes. I > venture to say that he had been called a black-many > things, but never before a black rose. > > This significant incident had given to the whole occasion > a new complexion. The atmosphere of the room > seemed now charged with subtle vibrations felt by every > soul. The boys, while losing nothing of their ease and > simplicity, were graver and more intent upon 'Abdu'l-Baha, > and I caught them glancing again and again at the > colored boy with very thoughtful eyes. To the few of the > friends in the room the scene brought visions of a new > world in which every soul would be recognized and > > > > treated as a child of God. I thought: What would happen > to New York if these boys could carry away such a keen > remembrance of this experience that throughout their > lives, whenever they encountered any representatives of > the many races and colors to be found in that great city, > they would think of them and treat them as "different > colored flowers in the Garden of God." The freedom > from just this one prejudice in the minds and hearts of > this score or more of souls would unquestionably bring > happiness and freedom from rancor to thousands of hearts. > How simple and easy to be kind, I thought, and how > hardly we learn. > When His visitors had arrived, 'Abdu'l-Baha had sent > out for some candy and now it appeared, a great five- > pound box of expensive mixed chocolates. It was unwrapped > and 'Abdu'l-Baha walked with it around the > circle of boys, dipping His hand into the box and placing > a large handful in the hands of each, with a word and > smile for everyone. He then returned to the table at > which He had been sitting, and laying down the box, > which now had only a few pieces in it, He picked from > it a long chocolate nougat; it was very black. He looked > at it a moment and then around at the group of boys who > were watching Him intently and expectantly. Without > a word He walked across the room to where the colored > boy was sitting, and, still without speaking, but with a > humorously piercing glance that swept the group, laid > the chocolate against the black cheek. His face was > radiant as He laid His arm around the shoulder of the > boy and that radiance seemed to fill the room. No words > > > > were necessary to convey His meaning, and there could > be no doubt that all the boys caught it. > You see, He seemed to say, that he is not only a black > flower, but also a black sweet. You eat black chocolates > and find them good: perhaps you would find this black > brother of yours good also if you once taste his sweetness. > Again that awed hush fell upon the room. Again the > boys all looked with real wonder at the colored boy as if > they had never seen him before, which indeed was true. > And as for the boy himself, upon whom all eyes were now > fixed, he seemed perfectly unconscious of all but 'Abdu'l-Baha. > Upon Him his eyes were fastened with an adoring, > blissful look such as I had never seen upon any face. For > the moment he was transformed. The reality of his being > had been brought to the surface and the angel he really > was revealed. > > I left the house with many deep thoughts crowding > my heart. Who was this Man? Why did He have such > power over souls? He made no pretensions of goodness. > He did not preach; oh, never! Not even by the faintest > implication did He ever intimate that one should be otherwise > than what he was: yet somehow He showed us > worlds of beauty and grandeur which tore our hearts with > longing to attain, and made us loathe the round of so- > called life to which we were bound. I did not know what > to think of it all, but I did know, even then, that I loved > Him as I had never dreamed of love. I did not believe as > those around me did. Indeed, I hardly ever thought of > what their many words concerning His "station" sought > > > > to convey. I was not interested in that at all, it seems. > But I certainly did believe that He held a secret of life > which I would give my life to discover for myself. > I spent myself in prayer that night. I felt that I had > never really prayed before. I am not given to what is called > occult, or mystic experiences, but as I prayed that night > there were surely Presences in the room. I heard rustlings > and little whisperings. A new and wonderful world > opened before me from that night. > > > > Chapter Five > > A LEAF IN THE BREEZE OF THE WILL OF GOD. > "MY THRONE IS MY MAT." INSCRIPTION IN > THE SEVEN VALLEYS. THE POWER OF THE > WORD OF GOD. > > "Every word that proceedeth out of the mouth of God > is endowed with such potency as can instil new life into > every human frame, if ye be of them that comprehend > this truth. All the wondrous works ye behold in this > world have been manifested through the operation of His > supreme and most exalted Will, His wondrous and inflexible > purpose." (Gleanings From The Writings > of Baha'u'llah, p. 141.) > > WE should count time by heart throbs." When > I recall that all so far recounted occurred > within the first three weeks after my meeting with > 'Abdu'l-Baha it seems incredible. In those few days life > had taken on an entirely new meaning. I felt like a spiritual > Columbus exploring the uncharted oceans of God. New > > > > lands had been discovered upon which I hardly had > courage to set foot. Heights and depths of inner experience > had been touched of which heretofore I had never > dreamed. Truly, many times I had "packed eternity into > an hour, or Stretched an hour to eternity." > > One day about the first of May of that momentous year > I asked 'Abdu'l-Baha if He could arrange to speak to my > congregation at the Brotherhood Church. He considered > a moment, then said smilingly: God willing. This was to > me a new way of responding to such a request. A ripple > of wonderment crossed my mind as to how many engagements > for public speakers would be made in our modern > world if both parties referred the decision to the will of > God before its ratification. How could I arrange the > necessary preliminaries on such an uncertainty? How was > I to know whether God was willing or not? 'Abdu'l-Baha > noticed my hesitation and waited courteously for me to > speak. Rather haltingly I said: "It will be necessary for > me to know the date a few days in advance in order to > be able to make the necessary public announcements." > He asked me how long before I would need to know? > "A week or ten days would be sufficient, I think." > He said I should ask Him then. > And so a week later I asked Him if Sunday evening, > May 19th, would be convenient for Him. He said: Very > good, and so it was arranged. > > This incident gave me renewed food for thought. I got > a little glimpse of the Source of the Master's mingled > relaxation and power. He was never tense or hurried; > > > > never at a loss for word or act. He seldom used the first > person singular. I have heard Him in His public talks refer > to 'Abdu'l-Baha as if that person were entirely distinct > from the speaker. Any reference to the ego. He once remarked > to a small group of the New York friends, any > use of "I," "Me," "Mine," will in the future be considered > as profanity. > The phrase "God willing" was constantly upon His > lips. If one could ask a leaf in the clutch of Autumn winds > whither it was going, would it not answer, if it could, "I > know and care not. I go where God's breezes blow me." > In truth 'Abdu'l-Baha was a "leaf in the breeze of the Will > of God." Unquestionably this was one of the reasons for > that atmosphere of majesty which always attended Him, > and which no one entering His presence could fail to > note. How natural to be kinglike when One is under the > immediate inspiration and guidance of the King of kings! > The gestures, posture, gait of the Master were ever kinglike. > > Mr. Mills, the friend to whose influence and tactfulness > I am most indebted for my deepening interest, and who > had been the cause of my first meeting 'Abdu'l-Baha, once > remarked to me that he had seen only two men of whom > it could truthfully be said that 'He walks like a king.' > One was King Edward VII, the other was 'Abdu'l-Baha. > Yet while the former had been trained from infancy to > expect deference, obedience, humility from millions of > subjects, whose allegiance is now transferred to his grandson, > the latter from the age of seven years had been trained > in the glorious school of Martyrdom. Not His had been > > > > a home in palaces and rest upon beds of ease. Rather, His > had been the portion of a prisoner and an exile. His bed > the floor of the prison morgue, which he chose as the only > place in the fortress where He could be alone and pray, > His resting place too often the stocks and chains. Yet at > any moment He could have been free to return to the life > of wealth and ease to which He had been born, would He > but renounce His allegiance to Truth and the Glory of > God (Baha'u'llah) reflected in the earthly Temple of > His Father. > > "My throne is My mat," He said, "My glorious crown > is my servitude towards God. My dominion is my > humility, my submissiveness, my lowliness, my abasement, > my supplication and my beseeching unto God-this is > that permanent reign which no one is able to dispute, > gainsay or usurp." +F1 > > He lived to see many thousands die as martyrs for the > Truth for which He had sacrificed His life, and millions > of the living render to him "an homage which kings might > envy and emperors sigh for in vain." No wonder He walked > like a king, rather like a King of kings. > > 1 think it was in connection with the plans for His > approaching visit to the Brotherhood Church that He said > > +F1 Tablets of 'Abdu'l-Baha, vol. Ill, p. 515. > > > > to me one day: that He had noticed that many ministers > and public speakers prepare their addresses in advance, > often committing them to memory and speaking the same > words to many different audiences. He paused and looked > at me a little humourously, a little sadly, and added: that > He wondered how they can be sure of what God wants > them to say until they look into the faces of their people. > Again had a few simple words been like a searchlight > turned upon the inner recesses of my heart. The Master > continued-saying that there is no higher function than > that of a minister of His Holiness the Christ, for his is the > joy and duty to bring God near to the lives and hearts of > men. He added that He would pray for me. > He often said that He would pray for me, and I heard > Him use these words to many others. What must it have > meant to the continent of America to have had the prayers > of the Servant of God rising for its people! His interest > in. His unbounded love for, the souls of men of every > degree never flagged or failed. I remember once when I > was alone with Him and the interpreter, and He had been > talking for some time on deeply spiritual things, while I, > silent, was filled beyond utterance with many thoughts, > that He urged me to speak, saying I should tell Him all > that was in my heart; that I must always be sure that > my joys were His joys, and my sorrows His sorrows. > I give His words but no phrasing could convey the > heavenly smile, the deep glowing eyes, the gentle tone > that conveyed far more than the words. > > It was about this time that I, one day, asked the Master > if He would write a few words of dedication in the copy > > > > of Baha'u'llah's Seven Valleys which the translator > had given to me and which I treasured much. I have before > referred to the deep impression which this little book > made upon me from my very first reading. Since then I > had gone through it many times, and phrases, sentences, > whole paragraphs had become familiar to me: outwardly > familiar, that is, but the deeper meanings, the elusive, > spiritual, mystic beauty of the Words and the thoughts > they aroused, stirred an inner depth heretofore untroubled. > My heart, too, had become "fascinated by the > zephyr of assurance wafted upon the garden of my innate > heart from the Sheba of the Merciful." I, also, had found > "all the existent beings bewildered in search of the > Friend," I too was intent on attaining the "Goal of the > Beloved," and "at every step I found the assistance of > the Invisible surrounding me and the ardor of my search > increasing." That "the steed of the Valley of Love is > pain," I had faintly discerned, and with this discovery had > also come a faint but blissful certainty that: "Happy is the > head that is dropped in the dust in the path of His love." > But, alas, not to me had been given the faintest indication > of the meaning of the divine words describing the > further experience of the traveller on the road > "from self to God." What was the reality of the > experience briefly hinted at as "drinking from the Cup of Abstraction"; > of "hearing with divine ears and gazing on the > mysteries of the Eternal One with God-like eyes"; of > "stepping into the Retreat of the Friend and becoming > an intimate in the Pavilion of the Beloved," and of this > promise: "He (the traveler) will stretch forth the Hand > of the True One from the bosom of omnipotence and > > > > show forth the mysteries of Power"? What was this divine > world of the Spirit from which Baha'u'llah sought to > draw the veil? A world so vast, so beautiful, so unimaginable > to our poor earth-blinded eyes and minds that even > He could find no words to make it more than faintly > discernible, for at times "the pen broke and the paper was > torn." Or "the ink gave no result but blackness." > Is it any wonder that my very soul was torn with an > agonized determination to probe such depths of this mystery > as my poor capacity would permit? I was "quaffing > the seven seas but the thirst of my heart was not allayed." > Still I was crying: "Is there yet any more?" And so, moved > by the urgency of such thoughts and aspirations, I turned > to 'Abdu'l-Baha with a certain conviction that He would > understand and know that I was, at least, not one of the > army of autograph seekers. > He was standing amidst a group of the friends when > I approached Him but He turned to me with that courteous > simplicity which never failed, and motioned for me > to speak. I handed Him the little book, and, through the > interpreter, made my request, adding something of my > hope to understand more and more of its hidden meanings. > He smiled rather more gravely than was His wont and > looked deeply into my eyes for a long moment before > He signified His assent. > The next day He handed me the little volume without > a word. Turning to the fly-leaf I found several lines written > in the beautiful copper-plate Persian characters and > signed by Him. It was accompanied by no English version > > > > so I hurriedly sought the interpreter and asked if he > would write the translation on the opposite page. > "Very glad to do so," he answered and started to put > the book in his pocket, giving no hint as to when I should > recover it. But this suited my impatient soul not at all. > "There are only a few lines," I suggested, "can you not > write the English of it for me now? It will take but a > moment." And so it was done. We found a little writing > desk in a retired spot and in a few moments I had the > precious book again. And this is what I read: > > "O my Lord! Confirm this revered personage, that he > may attain the Essential Purpose; travel in these Seven > Valleys; enter the silent chamber of realities and significances, > and enter the Kingdom of Mysteries. > Verily, Thou art the Confirmer, the Helper, the Kind." > (signed) 'Abdu'l-Baha Abbas. > > Again He had shown an understanding of my inmost > heart. What this prayer for my attainment to the "Essential > Purpose" has meant to me through all these years no > words can depict. Here, indeed, "the ink gives no result > but blackness." > > A few days before the Sunday when 'Abdu'l-Baha was > to speak in the Brotherhood Church I was riding in the > trolley car on my way to Newark, on some business connected > with the building of my church edifice. As usual > > > > I had with me one of the books pertaining to the Baha'i > Faith which had come to occupy my every thought. On > this occasion I was reading the volume Some Answered > Questions, in which 'Abdu'l-Baha discusses some of the > most vital matters pertaining to the spiritual life, mainly > from the standpoint of the Christian tradition. Sitting > beside me in the car was a young woman whose eyes, I > noted, were straying interestedly toward the book I was > reading. Obligingly I moved the book slightly toward > her and so together we read those marvellously illuminating > explanations for the hour-and-a-half ride to Newark. > No word was spoken but I could feel that she was deeply > stirred. When we reached the city and I closed the volume > she said: "I think that is the most wonderful book I ever > saw. Won't you tell me, please, who is the author?" So I > told her of 'Abdu'l-Baha; of His long years of exile and > imprisonment for the sake of His love of Truth; of His > visit to America and that He was to speak in my church > in Jersey City the following Sunday evening. She said: > "I will surely be there." She was there. I saw her in the > audience and spoke to her after the meeting. I have often > wondered since whether that spark became a flame. > > Perhaps it may be helpful at this time to speak of the > effects which the mere reading of these divine Words has > produced in my own life, and the lives of many others to > whom I have been privileged to introduce this new > Revelation of the Eternal Logos. Over and over again I > have seen hearts illumined and lives transformed by > merely reading a few passages from The Hidden Words, > or the Tablet to the Pope, or The Book of Certitude, or > > > > the Surat-'l-Hykl, or, in fact, from any of the books > opened at random. Through these Words, indeed, "Flows > the River of Divine Knowledge and bursts the Fire of > the Consummate Wisdom of the Eternal." For something > like five years after meeting the Master I literally > read nothing else. I crossed the continent twice during > those years and carried with me a satchel filled with these > books and typed copies of Tablets, which I studied constantly > on the train and elsewhere. I became soaked in the > "Oceans of Divine Utterance." To this one fact alone, accompanied > with constant prayer, may be ascribed whatever > slight progress may have been made in the Pathway > of Eternal Life. The heavenly Significances, these "pearls > hidden in the depths of the Ocean of His Verses," have > opened portals to a freedom of mind and spirit such as no > writings of human genius have ever bestowed. That there > is a Power flowing from these Words capable of bestowing > "a new life of faith" there has to me been abundant > proof. > I remember a sincere soul of great capacity saying to > me during the early days of her immersion in this Ocean > of Revelation: "I defy anyone to study these Words with > sincerity and prayerful selflessness for even such a short > period as two weeks and not be assured that Baha'u'llah > speaks with more than human tongue." > In seeking the reason for this power I found it in Baha'u'llah's > own explanation. In the Book of Certitude He > says that in the meeting with the Manifestation the Meeting > with God is attained; that after the departure from > this world this Meeting is assured through the meeting > > > > with His disciples, or "Family," and that after their departure > this Meeting is only possible through the inspired > Words He left to the world for the guidance and illumination > of these who turn to Him. > I probed deeper, seeking practical understanding. What > could this "Meeting with God" mean in terms of human > living? I thought to myself: When I read Emerson or > Browning sympathetically and understandingly do I not > "meet" these great souls in the realm of their world? If > that meeting brings to the reader such new, high and > lofty thoughts, such soaring ideals, such a change of viewpoint > and such pure resolves-what must be the effect > upon the aspiring soul when it "meets" the Holy Spirit > of God through reverent perusal of the Words of His > Manifestation! I began to experience a little, at least, of > the divine meaning underlying such phrases as: "You > must soar in the atmosphere of My Knowledge"; "Become > intoxicated with the wine of My Verses"; "Attain > to My Supreme Paradise, the station of revelation and > vision before the Throne of My Grandeur." > Not to the casual reader is this "meeting" vouchsafed. > One must hold his breath and dive-dive deep, if the pearls > of those depths are sought. But to those who, leaving all > their earthly garments behind, take that selfless plunge, > abandoning all else save Him, such a new and heavenly > world is revealed that all verbal portrayal is beggared. > A single letter of these divine words is indeed, as Baha'u'llah > has said, "greater than the creation of the heavens > and the earth, for they quicken the dead in the valley of > self and desire by the spirit of faith." > > > > Chapter Six > > THE REALITY AND ESSENCE OF BROTHERHOOD. > CANNOT YOU SERVE HIM ONCE? > TRUE BROTHERHOOD DUE TO THE BREATHS > OF THE HOLY SPIRIT. "O YOU SHOULD HAVE > SEEN HIM!" > > "The Prophets of God have established the principles of > human brotherhood. The spiritual brotherhood, which is > enkindled and established through the breaths of the Holy > Spirit, unites nations and removes the cause of warfare > and strife. It transforms mankind into one great family > and establishes the foundations of the oneness of humanity. > Therefore we must investigate the foundation reality > of this heavenly fraternity." > 'Abdu'l-Baha. > See Promulgation of Universal Peace. Vol. I, pp. 140-41. > > ON the nineteenth of May, 1912, 'Abdu'l-Baha spoke > on Brotherhood in the Brotherhood Church in > Jersey City. At that time I was the unsalaried minister > of that body of men and women come together spontaneously > in the endeavor to foster the spirit of brotherhood > and service. Only five weeks had elapsed since my first > meeting with the Master. The 23rd of May, only four > > > > days later, marked the birthday of Him Who addressed > us. The same day was also the 68th anniversary of the > announcement by the youthful Persian Prophet, the Bab, > Who declared that within nineteen years from that date > there should appear "Him Whom God should Manifest." > The Bab was also one of this long line of earthly Manifestations > of the Supreme One, but He said that He was > not worthy to be mentioned in the Presence of Him > Whose Divine Word was destined to sway mankind for > thousands of years to come. > As I look back over the twenty-five years that have > passed since that evening it stirs the imagination to consider > what would have happened if the five or six hundred > souls there gathered to hear speak the very son of Baha'u'llah, > the Glory of God, to announce the coming of > whom that divine youth, the Bab, had sacrificed his life; > at whose feet this son, at the age of seven years, had fallen > in adoration, now stood before them. If we, brought up > in the Christian tradition, could have realized that this > very man Who since birth had lived with, been taught by, > exiled and imprisoned with, the One for Whose coming > Christ had besought us to pray and watch; if we could > have recognized in Him the first citizen of that Kingdom > of God on earth, and if we also had had the faith and > courage to leave all and follow Him as did those sincere > souls almost two thousand years ago under exactly similar > conditions, consider the possible effect upon those lives > and the thousands of lives they were destined to affect > during the twenty-five years that have passed since then. > Also, how blind and deaf we were. No wonder that > Jesus wept over Jerusalem. Blessed indeed were those in > > > > that audience, and there were some, whose eyes were > open to perceive that Glory and whose ears were attuned > to hear the music of that Divine Voice. Why this writer > should have been one of those alert enough to appreciate, > even a little, this supreme light, and to follow, however > haltingly, those divine feet, he has never understood. It is > ever the pure bounty of God. But how thankful he is that > it is so. Indeed "souls are perturbed as they make mention > of Him, for minds cannot grasp Him nor hearts > contain Him." +F1 > > It was an impressive, even to me a thrilling sight when > the majestic figure of the Master strode up the aisle of the > Brotherhood Church leading the little company of believers > from various parts of the world. As memory now > takes its backward look I realize how little I understood > at that time the full significance of that memorable scene. > Here, in a setting of Western civilization, almost two > thousand years from the dawn of Christian teaching, stood > One whose Life and Word were the very embodiment of > the essence of the message of good-will to all peoples > which those nations which bear His name had seemingly > forgotten. Here stood the living proof of the falsity of the > assumption that East and West can never meet. Here was > martyrdom for Truth and Love speaking lovingly and > humbly to souls engrossed with self and who knew it > not. Here stood the embodied spirit of Holiness again > uttering the eternal message of Brotherhood. Here was > resurrection and life again calling to those dead in the > > +F1 Hidden Words by Baha'u'llah > > > > tombs of self and desire to come forth, and we recognized > not His voice. > But to all such thoughts I, like most of the audience, > was a stranger. Yet there was in that hall that evening an > atmosphere of spiritual reality foreign to its past. It bore > upon me almost unbearably and was reflected in the faces > of many turned upon me as I rose to preface the talk > of the Master with a few words of introduction. I can > still see before me the rapt face of Lua Getsinger, one of > the first of American believers in the divine revelation of > Baha'u'llah, as her unwavering gaze dwelt upon 'Abdu'l-Baha, > and the faces of many others in the audience bore > similar evidence to the unaccustomed atmosphere of holiness > invading their souls. > 'Abdu'l-Baha sat in the place of honor immediately > behind the pulpit. Beside him sat the interpreter, who, as > I spoke, translated rapidly and softly to 'Abdu'l-Baha the > essence of my words. I stood at one side of the platform > so not to be in front of the Master and able to turn towards > Him at times. One of my keenest remembrances of the > evening is that of His attentive, smiling face while the interpreter > murmured his rendering. I spoke of His forty > years in the fortress of Akka, that indescribably filthy > penal colony of the Turkish empire; of His sixty years > of exile and suffering; of the living proof He afforded > that the only bondage is that of the spirit; of the evidence > His presence with us that evening furnished of true spiritual > brotherhood and unity. I remember particularly turning > to Him apologetically as I made the personal reference > to the fact that whereas other Easterners came to America > exploiting its people in the name of oriental mysticism, > > > > His message bore the living imprint of self-sacrificing love. > He gave while others grasped. He manifested what others > mouthed. And more clearly still do I see before me that > calmly smiling face, the glowing eyes, the understanding > gaze with which He returned my glance. > Then 'Abdu'l-Baha rose to speak. The interpreter stood > beside Him, a little behind. +F2 "Because this is called the > Church of Brotherhood I wish to speak upon the Brotherhood > of Mankind." As that beautifully resonant voice > rang through the room, accenting with an emphasis I > had never before heard the word Brotherhood, shame > crept into my heart. Surely this Man recognized connotations > to that word which I, who had named the church, > had never known. Who was I to stress this word? What > had I ever done besides talk to prove my faith in it as a > principle of life? Had I ever suffered a pang as its exponent? > But this man had lived a long life in which > brotherhood to all mankind had been a ruling motive. > Prison nor chains; toil nor privation; hatred nor contumely > had been able to turn Him from his appointed > task of its exemplification, or to lessen the ardor of His > proof that it was a possible goal for the race of Man. > To Him all races, colors, creeds were as one. To Him > prejudice for or against a soul because of outward wealth > or poverty, sin or virtue, was unknown. He was at every > moment what in one of His divine Tablets He has told > us we all must be, a "thrall of mankind." > As I write there is brought to memory a story told by > Lua Getsinger, she who then sat in the audience before > me. In the very early days of the knowledge of the Cause > > +F2 See Promulgation of Univ. Peace, pp. 125-28, Vol. I. > > > > of Baha'u'llah in America Mrs. Getsinger was in Akka > having made the pilgrimage to the prison city to see the > Master. She was with Him one day when he said to her, > that He was too busy today to call upon a friend of His > who was very ill and poor and He wished her to go in His > place. Take him food and care for him as I have been > doing. He concluded. He told her where this man was to > be found and she went gladly, proud that 'Abdu'l-Baha > should trust her with this mission. > She returned quickly. "Master," she exclaimed, "surely > you cannot realize to what a terrible place you sent me. > I almost fainted from the awful stench, the filthy rooms, > the degrading condition of that man and his house. I fled > lest I contract some terrible disease." > Sadly and sternly 'Abdu'l-Baha regarded her. "Dost > thou desire to serve God," He said, "serve thy fellow man > for in him dost thou see the image and likeness of God." > He told her to go back to this man's house. If it is filthy > she should clean it; if this brother of yours is dirty, bathe > him; if he is hungry, feed him. Do not return until this is > done. Many times had He done this for him and cannot > she serve him once? > This was He who was speaking in my Church of > Brotherhood. > > He spoke of the contrast between physical and spiritual > brotherhood, pointing out that the latter was the only > real and lasting relationship. "This divine fellowship," He > said, "owes its existence to the breaths of the Holy Spirit. > Spiritual brotherhood is like the light while the souls of > > > > mankind are as lanterns. These incandescent lamps," > pointing to the electric lights illuminating the hall, "are > many but the light is one." He spoke of the influence > Baha'u'llah exerted in bringing amity and friendship > into some of the warring and antagonistic peoples and > religions of the Orient. > "He breathed such a spirit into those countries," he > said, "that various peoples and warring tribes were > blended into unity. Their bestowals and susceptibilities; > their purposes and desires became one to such a degree > that they sacrificed themselves for one another, forfeiting > name, possessions and comfort. This is eternal, spiritual > fellowship, heavenly and divine brotherhood which defies > dissolution. > > This was, indeed, a new type of brotherhood. Not a > fraternal partnership, so to speak, which had as its objective > a mutual sharing of the good things of the world more > easily attained and more safely held by reason of this > partnership. But rather a re-birth of man through a new > baptism of the Holy Spirit, who by this rebirth found > themselves actually conscious of a heavenly, spiritual, > divine kinship which transcended any earthly relationship > as the music of the spheres transcended earth's discordance. > And as I gazed at the Master as I faced Him from > the audience, it was not so difficult to imagine a world > transformed by the spirit of divine brotherhood. For He > Himself was that spirit incarnate. His flowing Aba. > His creamlike fez. His silvery hair and beard, all set Him > > > > apart from the Westerners, to whom He spake. But His > smile which seemed to embrace us with an overflowing > comradeship; His eyes which flashed about the room as > if seeking out each individual; His gestures which combined > such authority and humility; such wisdom and > humor, all conveyed to me, at least, a true human brotherhood > which could never be content with plenty while > the least of these little ones had less than enough, and yet > still less content until all had that divine plenty only to be > bestowed through the breaths of the Holy Spirit, that is, > by contact with the Manifestation of God. He closed > with the following words, as recorded in the first volume > of The 'Promulgation of Universal Peace: > > "Trust in the favor of God. Look not at your own > capacities, for the divine bestowals can transform a drop > into an ocean; it can make a tiny seed a lofty tree. > Verily divine bestowals are like the sea and we are like > the fishes in that sea. The fishes must not look at themselves. > They must behold the ocean which is vast and > wonderful. Provision for the sustenance of all is in this > ocean, therefore the divine bounties encompass all and > love eternal shines upon all." > > It was one of the briefest of 'Abdu'l-Baha's public > talks. The latter part, as recorded in The Promulgation of > Universal Peace, was in answer to a question from the > audience, which was a departure from the usual custom. > > > > I had requested of the Master that He speak rather > longer than was His wont as I had the universal obsession > that the worth of an address was in proportion to its > length. That He spoke so briefly was undoubtedly with > the endeavor to illustrate to me that a very few words, > inspired by the Holy Spirit and aglow with wisdom celestial, > were vastly more powerful than all the volumes of > man-made sermons ever printed. > That I should have had the temerity to make such a > request of Him again illustrates how far removed I still > was from recognition of His static ii; nay from any true > understanding of spiritual reality. I, even now, only dimly > realize it and I suspect that the vast majority of my fellow > men share with me this abysmal ignorance. Baha'u'llah > has said that compared to the wonders and glories of the > spiritual universe the material universe is comparable to > "the pupil of the eye of a dead ant." And I had requested > this Man, to Whom that universe of the spirit was as an > open book, to make His talk of a length suitable to my > own desires. And He had in fifteen minutes said more, > and shown forth more, and loved more of the true > Brotherhood, the heavenly and divine Brotherhood, which > could transform this world into a paradise, than I had ever > dreamed. > How blind and deaf we are! And what a fearful price > the world is paying for this imperviousness to that "Light > which lighteth every man who cometh into the world!" > > On May 24th, five days after He spoke in the Brotherhood > Church, 'Abdu'l-Baha addressed the assembled ministers > at the annual May Meeting of the Unitarian Fellowship > > > > in Boston. Present were the representatives of the > Unitarian Faith in America, an intellectual group holding, > probably, the most "advanced" opinions in religious > thought in the country. Yet He spoke to deaf ears. "A > very interesting old gentleman," several remarked to me > afterwards, "but he told us nothing new." > This was typical of most of the audiences He addressed. > Truly, "having ears we heard not." I would suggest that > the reader of these words again peruse that Boston address > as found in the first volume of The Promulgation of Universal > Peace, page 138, as I have just done, and determine > for himself whether anything "new " is to be found there. > "The divine Prophets have revealed and founded religion." > 'Abdu'l-Baha said. This may not be new in the sense that > this teaching had never been formulated, but to this Boston > audience which had unanimously, not to say enthusiastically, > rejected all belief in a revealed religion it was > fundamentally new because the Speaker was actually the > physical son of the latest of these divine Prophets who had > lived and taught, suffered and died during the lifetime of > some of His listeners. 'Abdu'l-Baha's whole address was > directed to calling attention to the fact that the tree of > religion grows old and withers like any tree, and that > unless a new Tree is planted from the seed of the old, > true religion perishes from the earth. His audience was > composed of men and women whose lives were dedicated > to an attempt to revive this withered and dying tree, > and they were watering it, not with the "water of certitude" > which flows only from the Lips of the divine > Revelator Himself, but with man-made theories and > theologies which, as their own experience should have > > > > taught them, they are forced to renounce almost as soon > as accepted. "Nothing new!" Had they known how this > News was destined to revolutionize the world of thought > and action; how it was to arouse in mankind a new > passion for unity and brotherhood; how it was destined to be the > moving spirit behind all efforts towards the abolition of > war, poverty, disease and crime; how men's hearts would > be aroused to a new life by the breaths of Its Holy > Spirit; how all human life would take on a new meaning, > significance and power. His hearers would have transcribed > His divine Words "with a pen of diamond on a > page of gold." > > To me 'Abdu'l-Baha's talk in the Brotherhood Church > and the address before the Unitarian Conference in Boston > marked a new phase in my spiritual journey from self to > God. I had heard several of His public addresses before > but never had I been near enough to Him to mark closely > His demeanor. For it was not only His words, not nearly > so much His accents and voice which now impressed me. > There lay in His eyes a living flame which seemed to > ignite a smouldering spark within me. Perhaps I can express > my meaning best by relating an incident. > At one of the meetings at the home of the friends to > whom I have often referred where the Master spent much > of His time in New York, there was present a lady who > was not, and never became an avowed believer. But her > heart was pure. She loved Christ and strove to follow His > divine teachings. The large double rooms were filled with > the friends and attracted souls. A lane had been left open > stretching the full length of both rooms, and, as the Master > > > > spoke, He strode up and down the rooms while the interpreter > stood near me translating fluently. This lady sat > enthralled. When 'Abdu'l-Baha came striding towards us > with that indescribable grace and majesty. His hands > gesturing rhythmically with an upward, inspiring significance > which I have seen in no other speaker, and His > eyes glowing with an inner light illumining every feature, > she was overcome with emotion. > Several months afterwards I was talking with a close > friend of this soul and she asked me about 'Abdu'l-Baha, > whom she had never seen. "He must be a very wonderful > man from what -- says," she remarked, mentioning the > name of the woman, "she tried to tell me about him and > could hardly speak for tears. I said to her: 'Why, my > dear, what was there so wonderful about this man?' All > she could say was: 'Oh, you should have seen Him. You > should have seen Him!" > > Indeed to have seen Him was enough providing that > the spark ignited in the soul was fanned to flame by meditation > and selfless prayer. Never can I be thankful enough > that I became ignited with this Flame. It was about this > time, seven weeks after meeting 'Abdu'l-Baha, that I > began to say a little hymn to myself: "If every drop of > my blood had a million tongues and every tongue sang > praises throughout eternity sufficient thanksgiving could > not be uttered." > > > > Chapter Seven > > Marriage Under the World Order of Baha'u'llah > AN ETERNAL BOND. THE WEDDING. THE > NEED FOR REFORMATION OF LAWS PERTAINING > TO DIVORCE. THE LAWS OF BAHA'U'LLAH. > FOUR KINDS OF LOVE. THE CHILDREN > OF THE NEW DAY. > > "It is therefore evident that in the world of humanity > the greatest king and sovereign is love. If love were > extinguished, the power of attraction dispelled, the > affinity of human hearts destroyed, the phenomena of > human life would disappear." > 'Abdu'l-Baha. > > See Promulgation of Universal Peace, Vol. 2, pp. 249-51. > > IN tracing the development of the institution of marriage > it is interesting to note that the progressive steps, > from the promiscuity of the earliest history of mankind > to the more or less monogamous ordinance now in vogue > in most civilized countries, have been in direct ratio to the > ethical and spiritual development of the race. Moreover > this development has paralleled the appearance and teachings > > > > of the great Prophets and Messengers of God to > mankind. > What little is known of the matrimonial relations and > customs of the various peoples before the coming of > Moses, Buddha, Jesus and Muhammad indicates much > looser and more unethical relations than obtained after > their teaching. > One might reasonably expect, therefore, that the revelation > of Baha'u'llah and its exemplification by 'Abdu'l-Baha, > in dealing with this subject, would lay down laws > and prescribe regulations founded upon eternal spiritual > principles and adapted to the needs of a world civilization > far in advance of any hitherto practiced. > For the teachings of Baha'u'llah deal primarily with > the Reality of man, and his station as an immortal and > eternal being in an infinite universe governed and supported > by immutable laws based upon righteousness and > truth. > Marriage, then, under the Baha'i regime, is an eternal > bond. It allows for only one real marriage, and this union > continues throughout all the worlds of God. > This assumption makes necessary an entirely new > regulation of both marriage and divorce. For, since man > is still in the age of immaturity, and is still influenced by > desire and passion, many mistakes will be made in the > selection of a mate, and these mistakes must be rectified > as quickly and as simply as possible. > For two souls to live together under an enforced union > in which harmony, cooperation, happiness and true > eternal love have become impossible, is a defiance of a basic > law in the Baha'i revelation, the Law of Unity. It is not > > > > only desirable but allowable that such false union be dissolved. > This necessity will probably be extremely rare as > the race comes more and more under the influence of the > whole range of the Divine Teachings. For once man > realizes the supreme joy of true physical and spiritual > union he will be content with nothing less. Moreover, > Baha'u'llah has framed such safeguarding laws, and > 'Abdu'l-Baha has explained them so fully, that public > opinion will tend more and more to enforce their obedience > as experience proves their efficacy in securing and > perpetuating human happiness. > When 'Abdu'l-Baha was in this country in 1912 He > took occasion more than once to emphasize the sacredness > of the marriage bond, and to illustrate by precept > and example the attitude incumbent upon the Baha'is in > its observance. > The most notable of these occasions was the wedding > ceremony on July 17th 1912 in which Harlan Ober and > Grace Robarts were united by 'Abdu'l-Baha Himself in > accordance with the law of Baha'u'llah. > 'Abdu'l-Baha suggested that I should assist Him by > performing the necessary legal ceremony in order: "That > all should be done in accordance with the law of the land." > > It is not an easy task to present to minds obsessed with > the conception of this world and its affairs as complete in > itself rather than as an ante-room to a larger, freer life, > a scene in which the dominant note was Eternity; the very > atmosphere charged with an expansive freedom and > tranquillity. > As my eyes took in that long, beautifully furnished > > > > room, speaking of all that related to our modern culture, > yet holding within its walls representatives of Paris; > Berlin; London; Tihran and Ghom, Persia; Bombay, > India; Baku, Russia; and Haifa, Palestine; quite a number > of representatives of the black race, and about one hundred > of my own countrymen, a conviction was borne in > upon me that I was taking part in a truly epoch-making > event. > For here was, to all intents and purposes, a gathering > of representatives of the whole world, and of every degree > of poverty and affluence; of culture and its lack; of > every range of spiritual capacity. > Here indeed the East and West were gathered together > to witness a prefigurement, a symbol, a prognosis of a > fundamental detail of the coming social order under the > World Plan of Baha'u'llah, the Kingdom of God upon > earth. > > Dominating the scene was the white-robed figure of > the Master. From the age of seven He has been addressed > and spoken of by this title. Baha'u'llah Himself indicated > his wish that so He should be addressed. > His right to the title did not rest upon any assumption > by Himself of authority or precedence. His whole bearing > was ever that of humility and gentle deference. Yet > in every home He entered He was the host, in every > gathering the center; in every discussion the arbiter; to > every problem the answer. > Nor was it so because He wished or willed it so to be. > On the contrary when He was asked to act as honorary > chairman of the New York Baha'i Assembly, (one of the > > > > 72 incipient Houses of Justice in this country which, > in the future will form the units of community government > under the Plan of Baha'u'llah), He calmly and decisively > replied that " 'Abdu'l-Baha is a servant." > Nevertheless one could not be in His Presence more > than a few moments without realizing that His every act, > tone, gesture, word was so imbued with wisdom, courage, > and tranquil certitude, combined with such humble consideration > of His interlocutor, that conclusive Truth was > conveyed to every beholder and listener. As 'Abdu'l-Baha > has said referring to Baha'u'llah when confronting > His deniers and opposers: "How can darkness assert itself > in the Presence of Light? Can a fly attack an eagle? Or > the shadow defy the sun?" > > And so, in this gathering of souls believing in a new > era of human consciousness; a new epoch in which that > consciousness should merge into the divine, we looked to > Him as to the Master of our destinies, as the One Leader > who, in this time of ancient superstitions and modern > follies, knew the way out of the human labyrinth into the > glorious freedom of the children of God. > > I sat very near Him, and, naturally, my every faculty, > eye, ear, mind and heart were centered upon that radiant > Personality. Nor was I alone in this. There was but One > worthy of attention when He was present; but One > wholly satisfying. > After the simple wedding ceremony and the bride and > groom had resumed their seats, 'Abdu'l-Baha rose. His > cream-colored Aba fell in graceful folds to His feet. Upon > > > > His head he wore a tarboosh, or fez, of the same color, > beneath which His long white hair fell almost to His > shoulders. Most impressive of all His impressive aspects > were His eyes. Blue they were but so changing with His > mood! Now gentle and appealing, now commanding, now > flashing with hidden fires, now holding a deep, tranquil > lambent repose as though gazing upon scenes of glory far > removed. > His brow above those wide-set eyes was like an ivory > dome. His neatly clipped beard, snowy white, touched > His breast, but around His mouth no straggling hairs > obscured the mobile lips. > He spoke through an interpreter, as was His custom, > not so much because He could not use English, as that > it was wise to guard against possible mis-quotation. Every > word He uttered while in America was transcribed as it > fell from His lips by a Persian secretary, in that language, > and also by an American stenographer as the interpreter > followed. So that in future ages, when the thousands of > writings and addresses of Baha'u'llah and 'Abdu'l-Baha > are translated and codified, there may never be any question > as to the actual words and their connotation. > He swept the room with a glance at once enfolding and > abstracted. He raised His hands, palm upwards, level with > His waist. His eyes closed and He chanted a prayer for > the souls united by Him and by me. By Him that morning > according to the Laws of the New World Order in which > the spirit of man is to be trained to function harmoniously > with its brief material environment; by me this evening as > the representative of the passing regime in which ancient > superstitions and outworn shibboleths often tinge the most > > > > sacred observances, yet which, being customary, are to > be observed "lest offense be given to any soul." > This prayer of 'Abdu'l-Baha, chanted in tones to me > unequalled in all experience, mellifluous (honey-like), is > the nearest descriptive word, but how inadequate, is the > keenest of all my memories of that evening. > In spite of the fact that the language was Persian, and > so, of course, unfamiliar to me, the impression I received > was that of understanding. > So vivid was this that the interpreter's translation came > as a shock. What need to translate language addressed to > the spirit? A flash of comprehension came to me. Perhaps > here was the explanation of the incident recorded of that > far-off Day of Pentecost when each listener to the words > of the disciples heard his own tongue. > There is a story told of an illiterate miner who made a > long journey on foot to meet 'Abdu'l-Baha when He was > in San Francisco, which further illustrates the same spiritual > phenomenon. This man, though uneducated, had great > spiritual capacity. He attended a meeting at which > 'Abdu'l-Baha spoke. He seemed enthralled as the measured, > bell-like tones fell from the Master's lips. When the > interpreter took up the passage in English this miner > started as if awakening. "Why does that man interrupt?" > He whispered. Then again 'Abdu'l-Baha spoke, and again > the visitor was lost in attention. Again the interpreter > translated as the speaker paused. At this the miner's indignation > was aroused. "Why do they let that man interrupt? > He should be put out." > "He is the official interpreter," one sitting beside him > explained. "He translates the Persian into English." > > > > "Was He speaking in Persian?" was the naive answer, > "Why anyone could understand that." > As for me: my heart was certainly moved far more > by the chanting Voice and the flowing, musical periods, > than by the interpreter's version of the wedding prayer, > beautiful as it is. > > "Glory be unto Thee, O my God! Verily this Thy > servant and this Thy maid-servant have gathered under > the shadow of Thy Mercy and they are united through > Thy Favor and Generosity. 0 Lord! Assist them in this > Thy world and Thy Kingdom, and destine for them > every good through Thy bounty and Grace. > "Cause them to become the signs of harmony and > unity until the end of time. Verily Thou art the Omnipotent, > the Omnipresent and the Almighty!" > > As intimated (p. 93), marriage under the World Order > of Baha'u'llah is based upon a far nobler conception of > Man's destiny than ever before. This is because under the > 1900 years of Christian teaching the spiritual capacity of > the race has developed to a point where such conception > of Man's station is at least comprehensible. > The object of the coming of the Manifestations of God > is none other than the raising of man's consciousness to a > higher level. This is one of the meanings of "Heaven" as > used by the prophets of God.+F1 It is that state of consciousness > to which the teachings of the eternal Christ spirit, no > > +F1 See Book of Certitude by Baha'u'llah > > > > matter under what name He rises upon the horizon of > history, exalts the spirit of the true believer. > It is essential, then, that under each new dispensation > the eternal principles, reiterated by each Messenger of > God, should be so clarified and explained that they will > apply effectively to the problems of the new day. So when > Jesus appeared He abrogated the Mosaic Law regarding > divorce, which, while perfectly adapted to the nomadic > life of the Hebrews and to their background of centuries > of slavery under Egypt, had become subject to such abuse > under the changed conditions of the Roman environment, > and the sacerdotalism of the Pharisee and priest, as to > become a mockery. > It is plain that at this time the same observance of the > letter of Christ's teachings on this subject prevails, and > total neglect of the spirit. In America, supposedly a Christian > social order, the marriage bond is regarded with less > sacredness than in any other country in the world. In > 1930, the latest census, there was one divorce to every > six marriages. And who can number the infringements > of the wedding vow; the hatreds in the home; the broken > family circles, which never reached the divorce court? > Plainly this is an intolerable condition. If it were to continue > unchecked it might well result in a complete breaking > down of family life and the utter destruction of the > institution of marriage. Indeed this social breakdown has > already begun in Russia, and is threatened in one or two > other countries. And what is becoming known as "free > love" and "companionate marriage" is obtaining recognition > in some of our own educational institutions and > > > > actually taught as the only solution of the spreading > problem. > > This problem is so momentous, its solution so fraught > with danger or safety to the destinies of the race, that this > servant of the Glory of God has gathered all the available > information possible on the subject and presents the actual > wording of Baha'u'llah and 'Abdu'l-Baha, in order that > the reader may judge for himself whether, if and when > these Divine Laws become operative, a happier social > order would result. > > In the first place it must constantly be borne in mind > that Baha'u'llah envisages a world unity; a world order. > It assumes, moreover, the close association of man with > God, and presumes the assistance of the Supreme World, > the Holy Spirit, in the establishment of this Order. > Thus, in the conception of the Kingdom of God on > earth, Baha'u'llah sees as accomplished the unity of all > races and peoples; the abolition of all prejudice; an inherent > and passionate love for Truth, no matter from what > source it comes, and the spread of basic education in these > laws to all peoples. > Thus He has generalized broadly, encompassing the > problems of East and West; of North and South, leaving > to the International House of Justice the application of > these principles as special and individual problems arise. > If the reader will bear this in mind, and make every > effort to disabuse himself of the very natural prejudices he > may have entertained, it will be much easier for him to > > > > appreciate the wisdom of Baha'u'llah's Plan for a New > World Order. > This is not an easy task to set oneself, for man naturally > tends to accept as fixed the conventions and usages obtaining > at that moment of History in which he has happened > to appear upon the planet. But to do this is to disregard all > the records of the past, which indicate most clearly the > inevitable mutation or abolition of all human institutions, > and the general tendency, throughout the ages, to simplify, > purify and ennoble them. The destiny of the race is > very high, and even the Laws of Baha'u'llah are not > proposed as final. The next thousand or ten thousand > years will witness still further advances by mankind along > the path to the divine perfection to which all the Prophets > of God have summoned him. "Ye must be perfect, even > as your Father in Heaven is perfect." > At this stage in the development of the race the Laws > promulgated by Baha'u'llah assuredly seem to meet most > adequately the needs of men taken as a whole. To those > who study the writings of Baha'u'llah, paying due attention > to the claim of majestic authority involved, these > sublime Words calling man to participate in a social order > far higher than that ever envisaged in the past, can hardly > fail to stimulate a dawning hope, revive a failing courage > and again set ablaze the fire of the love of God in cooling > hearts. > Bearing all this in mind let us endeavor to approach the > subject of marriage relations, as taught by Baha'u'llah, > with the thoughtful consideration, if not reverence, due > any teacher who, for the sake of the Message which He > was convinced He bore for men, suffering every indignity, > > > > humiliation and torture which the ingenuity of two cruel > rulers and their peoples, the Shah of Persia and the Sultan > of Turkey, could over a period of forty years, inflict > upon Him. > > That the reader may receive an idea of the claim put > forth by Baha'u'llah regarding the Source of His authority > and the objectives towards which He urges > humanity, the following paragraph is quoted from His > writings lately translated by His great-grandson, Shoghi > Effendi, the first Guardian of the Baha'i Faith. > > "The first duty prescribed by God for His servants > is the recognition of Him Who is the Day-Spring of His > Revelation and the Fountain of His Laws, Who representeth > the Godhead in both the Kingdom of His Cause > and the world of creation. . . . They whom God hath > endued with insight will readily recognize that the precepts > laid down by God constitute the highest means for > the maintenance of order in the world and the security > of its peoples. He that turneth away from them is accounted > among the abject and foolish. We verily have > commanded you to refuse the dictates of your evil passions > and corrupt desires, and not to transgress the bounds > which the Pen of the Most High hath fixed, for these are > the breath of life unto all created beings. The seas of > Divine Wisdom and divine utterance have risen under the > breath of the breeze of the All-Merciful. Hasten to drink > your fill, 0 men of understanding." +F2 > > +F2 Gleanings from the Writings of Baha'u'llah, p. 331 > > > > Regarding marriage the following is a summary of the > ordinances prescribed by the "Pen of the Most High" for > the guidance of the race for the coming thousand or thousands > of years. Again the reader's attention should be > called to the fact that the Lawgiver envisages not one > nation or religion or group but the whole world. > Baha'u'llah enjoined marriage upon all and monogamy > is assumed as the only means of content and happiness. > He condemned the attitude of certain religious groups in > various credal systems which forbade marriage to their > priesthood. "It is My Command," He said, "that ye raise > up children who will mention Me among My servants." > > He directed that marriage should depend first upon the > consent of both parties concerned and also upon the consent > of the parents of both, as "He desires love and affection > and unity to exist between all the servants of God, > and lest hatred and detestation come between them." > A dowry is recommended paid by the man to the > woman, and He designates the amount, which is quite > small. The object, evidently, being to avoid the sense of > absolute dependence of the wife upon the husband. This > is especially important in oriental countries. > In case of disagreement between man and wife, if any > agitation or aversion arise, he must not divorce her, but > be patient one year, "perhaps the fragrance of love may > emanate from them." If, however, at the expiration of > that time "no fragrance of love be diffused," divorce is > allowed. > 'Abdu'l-Baha, in a Tablet to the Baha'is of America, > wrote as follows: > > > > "The friends (Baha'is) must strictly refrain from > divorce unless something arises which compels them to > separate because of their aversion to each other; in that > case, with the knowledge of the Spiritual Assembly (the > local governing body) they may decide to separate. They > must then be patient and wait one complete year. If during > that time harmony is not re-established 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." +F3 > > Baha'u'llah exhorts men not to follow their material > self, for it is an instigator to transgression and foul actions, > but rather to follow the Ruler of all things Who commandeth > them to practice virtue and righteousness. It is > such constant references to a Supreme Law, coupled with > a sympathetic consideration of human weakness, which > makes the study of His Writings so enthralling. One looks > in vain into the statute books of past and present for any > such atmosphere of commingled authority and love. The > Mosaic Law conveys no hint of such. It is as if the Sermon > on the Mount were reduced to a code and laid upon men > with gentle hands. In this fact lies the assurance not only > of its divine origin but of its ultimate acceptance by the > > +F3 Quoted from Baha'u'llah and the New Era > > > > world. For when the heart of man is appealed to as well > as his reason he is perforce enlisted on the side of the Law > proposed. As an illustration of this appeal Baha'u'llah > urges upon the husband, when undertaking an extended > absence from his wife, to acquaint her with particulars of > his movements and an appointed time for his return. "If > he fulfills his promise he will be of those who fulfill the > commands of his Lord, and will be recorded by the Pen > of Command as being of those who do right." If a real > excuse prevents his return he must inform his wife and > strive to return. If this is not done she must wait nine > months, at the expiration of which time she is free to > choose another husband. "But if she is patient it is better, > for God loves those who are patient." > If during those nine months of waiting news is received > from the husband she must adopt kindness and favor, for > He wisheth peace to exist among His servants. "Beware > lest ye create obstinacy in your midst." > Picture the courts of the future where such an atmosphere > obtains. If the reader is inclined to doubt that such > should ever be possible far be it from me to cast aspersions. > None could possibly be a greater doubter than I. > Yet I have come to see in the Divine Words of Baha'u'llah > not only beauty and wisdom but an indwelling > potency to sway the human heart and will. The fact that > several millions of the world's peoples have already subscribed > to His Teachings and Laws, often at the cost of > property and life, may be accounted as, at least, some > slight reason to hope that at some not far distant day an > influential minority of sane men will accept and put in > practice these divine precepts. > > > > Regarding the provision concerning the consent of the > parents of both parties to the marriage, 'Abdu'l-Baha once > wrote to an inquirer that this consent was to be obtained > after a mutual satisfactory arrangement had been arrived > at by the contracting parties. Before that the parents had > no right of interference. This abrogates the practice usual > in the Orient by which the parents arrange the marriage, > often without the consent or wish of the persons most > interested. He further says that as a result of these provisions > the strained relations between relatives-in-law which > have become proverbial in Christian and Muhammedan > countries, are almost unknown among the Baha'is, and > divorce is also a rare occurrence. +F4 > > Many have been the utterances and writings of 'Abdu'l-Baha > on this subject. Following are some of the most > important: > > "In this most Merciful Age the ignorant prejudices are > entirely removed. The Baha'i engagement is the perfect > communication and the 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. > "The bridegroom must, before the bridesmen and few > others, say: 'Verily, we are content with the Will of God.' > And the bride must rejoin: 'Verily, we are satisfied with > the desire of God.' This is Baha'i matrimony. > 'Abdu'l-Baha's Tablets, p. 325. > > +F4 Baha'u'llah and the New Era > > > > "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 (marriage). > 'Abdu'l-Baha's Tablets, p. 474. > > "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, for both of them are quickened by > the wine of one cup, are attracted by One Peerless > Countenance, vivified by one life and illumined by one > Light. This is the spiritual relationship and everlasting > union. > "Likewise in the physical world they are bound together > with strong and unbreakable ties. When relationship, > union and concord exist between the two from a > physical and spiritual standpoint, that is a real union and > is, therefore, everlasting. But if the union is merely from > a physical point of view it is unquestionably temporary, > and in the end separation is inevitable. > "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 life 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 > "Likewise if the souls become real believers in God > they will find themselves ushered into this exalted state > of relationship, become manifestoes of the Love of the > > > > Merciful, and exhilarated by the cup of the Love of God. > Undoubtedly that union and relationship is eternal. > "The souls 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." > (Signed) 'Abdu'l-Baha Abbas. > > In the first two of the above selections it will be noted > that the emphasis is upon the eternality of the true marriage > union. In the third quotation a careful reading will > disclose the three ways in which this unending union may > be achieved, (a) When two souls on the altars of whose > hearts bums the fire of the love of God, find that light > reflected in each other and that flame, commingled, becomes > one fire. (b) When two souls having become united > in physical union afterwards become illumined by the > Eternal Love, that union also becomes eternal. 'Abdu'l-Baha > once wrote concerning a believer who had married > a non-believer, or was about to marry: "This marriage is > permissible, but Miss -- must exert herself day and > night so that she may guide her husband. She must not > rest until she makes him her spiritual as well as physical > partner in life." > (c) The last paragraph relates to those souls who never > in this world find their true spiritual mate, and remain > deprived throughout this transitory life of that great joy. > To such He says: "If you become detached from this > > > > ephemeral world and the imperfections of the realms of > man, assuredly the splendors of Divine Union will shine > in your heart and you find ideal relationship and happiness > in the Eternal Paradise." > > Speaking of the reality of love 'Abdu'l-Baha said: > > "There are but four kinds of Love: > (a) The 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) The Love of God for His children. His servants. > Through this love man is endowed with physical existence, > until through the Breaths 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 the > love in the world of creation. > (c) "The love of man for God. This is attraction to > the Divine World, entrance into the Kingdom of God, > receiving the Bounties of God, illumination with the > Lights of the Kingdom. This love is the origin of all > philanthropy; this love causes the heart of man to reflect > the rays of the Sun of Reality. > (d) "The love of man for man. The love which > exists between the believers in God 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 soul, and, finding > this point of similarity, they are attracted to one another > in love. This love will make all men the waves of one > sea, the stars of one heaven, the fruits of one tree. > > > > "But the love which sometimes exists between friends > is not true love, because it is subject to transmutation. As > the breeze blows the slender trees yield. If the wind is in > the East the tree leans toward the West, and if the wind > turns to the West the tree leans towards the East. 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. . . . . +F5 > > It seems impossible to read these divine Words without > an inner conviction growing in the heart that Man, in this > dispensation, is being ushered into a new and hitherto unrealized > world: the world of Reality; the world of the Spirit. > No imagination can compass the world of man, > the coming social Order, when it becomes impregnated > with this Spirit, when it becomes illumined, as it surely > will, by this supreme Sun. > And when we have seen in the very life of 'Abdu'l-Baha > this Light manifested, when before our eyes we have > witnessed the power and beauty of such ideals fully expressed, > and are told in Words of matchless beauty and > wisdom that such a life may be approximated by all who > submit themselves to the Rays of the Supreme Love, how > the heart is stirred to realize this experience, and the will > summoned to assist, to one's fullest capacity, in bringing > about this Kingdom of Love upon the earth! > > 'Abdu'l-Baha's many references to the children of the > New Day invites the mind to a most enthralling consideration. > > +F5 Wisdom of 'Abdu'l-Baha, pp. 167-68 > > > > His allusions to such children, especially when > born of such heavenly union as already described, are > many and beautiful. Taken in connection with the foregoing > excerpts on marriage, and its eternal bond, they > give a faint indication of what human society may be > when the World Order of Baha'u'llah is established. > Space can be given to only two or three citations. > > "These children are neither oriental nor occidental, > neither Asiatic nor American, neither European nor > African; but they are children of the Kingdom; their > home is Heaven and their resort is the Kingdom of Abha." > Tablets of 'Abdu'l-Baha, Vol. 3, p. 647. > > "The newly born Babe of that Day excels the wisest and > most venerable men of this time, and the lowliest and > most unlearned of that period shall surpass in understanding > the most erudite and accomplished divines of this age." > The Bab to His disciples. > Dawn Breakers, p. 94. > > "It is incumbent upon thee to nurture thy children > from the breast of the Love of God, to urge them towards > spiritual matters, to turn unto God and acquire > good manners, best characteristics and praiseworthy > virtues and qualities in the world of humanity; and to > study sciences with the utmost diligence; so that they > may become spiritual, heavenly and attracted to the > fragrances of sanctity from childhood and be reared in a > religious, spiritual and heavenly training." > 'Abdu'l-Baha. > > > > A Child's Prayer. +F6 > > "O my Lord! O my Lord! I am a child of tender years; > nourish me from the breast of Thy Mercy, train me in > the bosom of Thy Love. Educate me in the school of > Thy Guidance and develop me under the shadow of > Thy Bounty. Deliver me from darkness; make me a > brilliant light. Free me from unhappiness; make me a > flower of Thy Rose-Garden. Suffer me to become the > servant of Thy Threshold and confer upon me the > disposition and nature of the righteous ones. Make me a > cause of bounty to the human world and crown my > head with the diadem of Eternal Life! > Verily Thou are the Powerful, the Mighty, the Seer, > the Hearer!" > 'Abdu'l-Baha > > +F6 From the Baha'i Prayerbook.-'Abdu'l-Baha Section. > > > > Chapter Eight > > In Dublin, N. H. With 'Abdu'l-Baha > > "THE MOST PERFECT GENTLEMAN I HAVE > EVER KNOWN." THE MASTER TEACHER. > THE SPIRITUAL WARRIOR. A FABLE. "IT > BEHOOVES YOU TO MANIFEST LIGHT." THE > GIFT. THE FIRST TABLET. > > "We have come here for work and Service, not for enjoyment > of air and scenery." > 'Abdu'l-Baha in Dublin, N. H. > > IN August of that year in which a New World opened, > an invitation came to me to be the guest of 'Abdu'l-Baha > in Dublin, N. H. > One of the Washington friends, at whose home in that > city 'Abdu'l-Baha had visited and spoken several times, > had offered Him the use of a large farmhouse on her > lovely estate in Dublin. As this house, however, was pretty > well filled with the large party of Persian and American > friends who accompanied Him, He had taken a room in > > > > the Dublin Inn and it was there He entertained me, over > the week-end of August 9, 1912. > > Dublin is a beautiful mountain Summer resort where > gathers each year a colony of wealthy intellectuals from > Washington, D. C. and from various large centers. > 'Abdu'l-Baha's stay in that place for a period of three > weeks offers another evidence of His unique power of > adaptation to every environment; His dominant humility > in every group, which, while seeming to follow He really > led, and His manifest all-embracing knowledge. > Picture, if you can, this Oriental, fresh from more than > fifty years of exile and prison life, suddenly placed in an > environment representing the proudest culture of the > Western world. Nothing in His life, one would reasonably > presume, had offered a preparation for such a > contact. > Not to His youth had been given years of academic and > scholastic training. Not to His young manhood had been > supplied those subtle associations during His formative > years. Not upon His advancing age had been bestowed > the comforts and leisure which invite the mind's expanse. > Quite the contrary, as I have endeavored to portray, > His life had been a constant submission to every form of > hardship and deprivation, when considered from a material > standpoint alone. Dungeons and chains had been > His lot. Torture not seldom; confinement in the stocks, > or any indignity which heartless jailers might design, His > portion. The Bible and the Koran His only books. > How, then, can it be explained that in this environment > He not only mingled with these highest products of > > > > wealth and culture with no slightest embarrassment to > them or to Him, but He literally outshone them in their > chosen field. > No matter what subject was brought up He was perfectly > at home in its discussion, yet always with an undercurrent > of modesty and loving consideration for the opinions > of others. I have before spoken of His unfailing > courtesy. It was really more than what that term usually > connotes to the Western mind. The same Persian word > is used for both reverence and courtesy. He "saw the > Face of His Heavenly Father in every face" and reverenced > the soul behind it. How could one be discourteous > if such an attitude was held towards everyone! > The husband of 'Abdu'l-Baha's hostess in Dublin, who, > while never becoming an avowed believer, had many opportunities > of meeting and talking with the Master, when > asked to sum up his impressions of Him, responded, after > a little consideration: "I think He is the most perfect > gentleman I have ever known." > Consider. This was the verdict of a man of inherited > wealth; of wide and profound culture; accustomed to > judge men by delicate standards, and to whom the word > 'gentleman' connoted all which he held most admirable. > And the term was applied by him to a man who, it is not > improbable, had never in His long life of imprisonment > ever heard the word as relating to him. > One may, perhaps, get a glimpse, if he considers deeply > this rather portentous fact of what Baha'u'llah means > when He says: "The root of all knowledge is the knowledge > of God." And again: "Knowledge is one point: the > > > > ignorant have multiplied it." It may be true, as He has > many times reiterated, that the only true Life is that of the > spirit, and that when one lives and moves and thinks constantly > upon the spiritual plane, all things, both great and > small, are done with perfectness. > Certainly, in my many contacts with this Master of Life, > I never knew Him to fail in manifesting the highest qualities > of conduct, whether in the realm of material action > or in intellectual or spiritual teaching. > > I remember a luncheon party in Dublin, to which came > a number of these Summer residents to meet 'Abdu'l-Baha. > There were present a famous scientist, two well known > artists, a physician of note, and all of the fifteen > or twenty people present had a background of more than > one generation of wealth or culture. Could it be possible > to imagine a more glaring contrast with the life 'Abdu'l-Baha > had lived? > The hostess, who had visited the Master in Akka while > he was still a prisoner there, and whose life had become > transformed through her spiritual contact with Him, has > spoken to me of this gathering several times. Naturally, > she was somewhat concerned that her friends whom she > had known for years in the social life of Washington, > Baltimore and New York, should know the Master, to > a degree at least, as she had known Him, but there was > trepidation in her soul. For these men and women were > not of a religious trend of thought. In fact several of them > were frankly agnostic, and all were uninterested in that > phase of life. > > > > She wanted her party to be a success, of course, but > more she wished these friends to get a glimpse, if only a > glimpse, of that World of Reality into which 'Abdu'l-Baha > had ushered her. She wondered, she has told me, how > 'Abdu'l-Baha would handle the situation, for she knew > that she would not have the responsibility for its handling. > 'Abdu'l-Baha was always the Host, His the dominating > voice. > I was present at that gathering, but little of its true significance > penetrated my consciousness. I have but the > memory of a typical luncheon party where had gathered > a group of society's intelligentsia to meet a noteworthy > personality. > It is a perpetual wonder to me, as I recall to memory > those months, during which, all unrecognized by me, the > portals to spiritual freedom were slowly swinging wide, > how little I understood what was really happening. I see > now what a tremendous task it is to open the eyes of the > blind. No wonder our Lord Christ marveled that those > to whom He spake and upon whom He smiled, having > eyes and ears and hearts, saw not, nor heard nor understood. > No wonder that tradition has handed down to us > the confusion of thought which must have afflicted those > to whom came the revelations of the miracle of bestowed > spiritual sight. To them, and even to us, too often physical > sight was the great blessing; the loss of it the great tragedy; > its restoration the great miracle. But to Jesus, and to all > true Seers, physical sight is blindness compared to the > Sight of the Spirit. 'Abdu'l-Baha calls it seeing by "The > Light Divine" and says: > > > > "Seek with all your hearts for this Heavenly Light, so > that you may be able to understand the Realities, that > you may know the secret things of God, that the hidden > ways may be made plain before your eyes. By the help of > this effulgent Light all the spiritual interpretations of the > Holy Writings have been made plain, the hidden things of > God's universe have become manifest, and we have been > able to comprehend the Divine purposes for man."+F1 > > Truly a miracle of miracles it is that earth-blinded eyes > ever open to the World of Reality. > Most of those present at this luncheon party knew a > little of 'Abdu'l-Baha's life history, and, presumably, were > expecting a dissertation from Him on the Baha'i Cause. > The hostess had suggested to the Master that He speak to > them on the subject of Immortality. However, as the meal > progressed, and no more than the usual commonplaces > of polite society were mentioned, the hostess made an > opening, as she thought, for 'Abdu'l-Baha to speak on > spiritual things. > His response to this was to ask if He might tell them > a story, and he related one of the Oriental tales, of which > He had a great store and at its conclusion all laughed > heartily. > The ice was broken. Others added stories of which the > Master's anecdote had reminded them. Then 'Abdu'l-Baha, > His face beaming with happiness, told another > > +F1 Wisdom of 'Abdu'l-Baha, p. 62-63. > > > > story, and another. His laughter rang through the room. > He said that the Orientals, had many such stories illustrating > different phases of life. Many of them are extremely > humorous. It is good to laugh. Laughter is a > spiritual relaxation. When they were in prison, He said, > and under the utmost deprivation and difficulties, each of > them at the close of the day would relate the most > ludicrous event which had happened. Sometimes it was > a little difficult to find one but always they would laugh > until the tears would roll down their cheeks. Happiness, > He said, is never dependent upon material surroundings, > otherwise how sad those years would have been. As it was > they were always in the utmost state of joy and happiness. > That was the nearest approach He came to any reference > to Himself or to the Divine Teachings. But over > that group before the gathering dispersed, hovered a hush > and reverence which no learned dissertation would have > caused in them. > After the guests had gone, and 'Abdu'l-Baha was leaving > for His hotel, He came close to His hostess and asked > her, with a little wistful smile, almost, she was used to say, > like a child seeking approbation, if she were pleased with > Him. > She was never able to speak of this conclusion to the > event without deep emotion. > > 'Abdu'l-Baha was to speak in the Unitarian church that > Sunday morning, but He had intimated that He would > talk with me before the time for the service, so, about > half-past-nine I was awaiting Him in one of the spacious > private parlors of the Inn. > > > > The events of that day are among my clearest remembrances > connected with the Master. At that time, about > four months after my first meeting with Him, and seven > months after first hearing of this world-wide movement, > I was still, it seemed, almost as far away as ever from any > true understanding of what it was all about. I was perpetually > tossing in the turbulent Sea of Spirit: at brief > moments caught in the upthrust of that surging ocean of > Truth, and for an instant dazzled by the Light of the Sun > of Reality. But only for a moment; then dropped again > into the trough of the sea and shut from that Light. Each > time the illumination came I clung to it and said within > my heart: "This time I will not let Thee go." And each > time, when the darkness closed around, my agonized heart > averred: "The Light is gone forever. It was but a dream > born of vain hopes." > I have before spoken of this inward turmoil. I speak of > it again trusting that other struggling souls may find in > the analysis of my experience a suggestion for a similar > analysis of their own. For this servant is fully assured that > every aspiring soul must fight over much the same > ground. And the fight is never over, "There is no surcease > in this War." For every battle won opens a wider field of > combat against the never-sleeping foe of Self and the > contingent +F2 world. > I often, in those days of early recognition of this fact, > likened this warfare to the great war of nations even > then rumbling in the Balkans. For, just as the soldier, when > > +F2 In the Baha'i terminology it means the world around us, pressing > +F2 upon us, contracting us and so distracting our attention that we are > +F2apt to leave God out of our reckoning. > > > > the zero hour strikes, plunges over his breastwork, and, > through hail of shot and shell, dashes against the enemy, > and, having gained what ground he can, digs in and > sticks, never retreating, never abandoning ground once > gained; so the spiritual warrior fortifies each step, each > yard of ground, never looking back. Also he never forgets > that far ahead lies the enemy's chief stronghold, his > base of supplies, his capital city, the city of self and desire, > attachment to this world, Not until that stronghold is > completely overthrown, and the "strongly fortified fortress" > of God's Will and His Desire attained, can any > permanent and honorable Peace be secured. And again > he never forgets that there is a Commander in Chief directing > the War, and that the "Hosts of the Supreme > Concourse" are assisting him. Hence he knows that final > victory is assured. > > During those early and terrible days of this fighting I > was at times tempted to retreat. It was not easy to face > the supercilious comments of my ministerial associates; > the adverse criticisms of my family and friends; the cooling > good-will of the influential members of my congregation. > One of my clergymen associates asked me one day: > "Are you still Baha'-ing around?" While a member of my > own family told me I was a pathological case, and needed > a physician. > Why I did not retreat I cannot tell. Partly, I suppose, it > was because I did not realize whither the Path was leading. > If all that the following five or seven years were to > hold, if I advanced, had been revealed to me at that time, > > > > I greatly doubt if my courage would have sufficed to > brave them. > On the other hand, the glimpses I had at times of the > very Glory of God; the possibilities of human attainment > for the first time revealed; the happiness unspeakable that, > if only for brief moments, swept over me, repaid for all > the ground abandoned. I was "in the Grip of God." When > in the depths, and darkness again closed around, it was so > unbearable that I, perforce, must find the Light again. I > could not have retreated had I wished. > Some time later, to aid a friend in the throes of a similar > struggle I concocted a little fable illustrating this. > > Once on a rime a traveler was lost in a dense wilderness. > It seemed that for endless ages he had wandered forlorn. > No path there was; no sun by which to get his bearings. > The briers tore his flesh, the pitiless wind and rain poured down > their wrath. He had no home. > > Then suddenly, when hope was gone, he came out upon a mountain > side overlooking a lovely valley, in which was set a heavenly > palace, the very Home of his dreams. > With joy unspeakable he rushed to enter. > But hardly had his foot stepped within its precincts when a heavy > hand grasped him by the neck and-back he was again in that > dread wilderness. > > But now he was not without hope. He had seen his home. > And with a courage unknown before he set upon his search. > He was more careful now. He watched for signs of the Path. > And strove to pierce the overhanging gloom for gleams of light. > > And, after weary search, again he saw his home. > He was more careful now. He did not rush to enter. > He noted how it lay. He oriented by the sun. > And softly his reverent feet bore him within. > > > > But, alas, again the heavy hand tore him from that loved home and > back again he was in that vast wilderness. > But now his heart was not at all cast down. > He had his bearings! And with great joy set upon his search again. > And now he marked the trees so he could find the path again. > The sky grew clearer overhead and gleams of sun assisted. > > And soon, much sooner than before, he found his home again, and > entered. > This time he felt more calm and assured. > This time he felt no fear of grasping hand. > And when it came and grasped, and he was back in that foul wilderness > of worldly things, > He hastened with sure feet upon his search. > > The Sun shone brightly now. The songs of birds entranced his ear. > And now he beat a Path. He tore away the impeding underbrush. > For well he knew that he would often have to tread his way back > and forth, while in this world. > But he had found his home, and when the roar of men confused, > And darkness came, he hastened back from self to God. > > That Sunday with 'Abdu'l-Baha in Dublin was one of > my days of Light. He came into the room where I awaited > Him and embraced me, asking if I were well and happy. > We must always be happy. He said, for it is impossible to > live in the Spiritual World and be sad. God desires happiness > for all His creatures. For man especially is this joy > ordained for he has the capacity to understand Reality. > The world of the spirit is open to him as it is not to the > kingdoms of Nature below him. It is through the power > of this spirit-energy that he is able to conquer Nature and > bend its forces to his will. God has sent His Messengers > all through the ages to aid men in this conquest. I cannot > recall the exact words, of course, but His point of view > > > > and the atmosphere of Truth created is indelibly impressed > upon my consciousness. > It was during this conversation that I asked Him again, > as I often had, why I should believe in Baha'u'llah as > the latest and most universal of these Messengers. > He looked at me long and searchingly. His smile > broadened. Again He seemed to be enjoying a heavenly > situation which was not without its humorous side. Then > He was lovingly grave again. After a somewhat lengthy > silence He said that it was not given to everyone to speak > often of His Holiness Christ to men. He said that I must > thank God daily for this great bounty, for men have > entirely forgotten the pure teachings of this "Essence of > Severance." He remarked that His Holiness Baha'u'llah > speaks of this in the Book of Certitude and that I should > study it carefully. In that book is explained how these > stars of the Heaven of Christ's Revelation have fallen > to the earth of worldly desires. On their tongues the mention > of God has often become an empty Name; in their > midst His Holy Word a dead letter. This condition is > that to which Christ refers. He said, when He speaks of > "the oppression or affliction of the Last Days." What > greater affliction could be imagined than that under which > the self-appointed spiritual leaders are themselves in > darkness. +F3 > Praise be to God that you are seeking Light. It behooves > you to manifest Light; to express in word and deed the > pure teachings of His Holiness the Christ. To the proud > we must be humble; He said, to the humble, compassionate; > to the ignorant ones be as a student before his > > +F3 See Book of Certitude by Baha'u'llah, pp. 29-31. > > > > master; to the sinful ones be as the greatest sinner of all. > To the poor be a benefactor; to the orphan, a father; to > the aged, a son. Take guidance, not from leaders of > sectarian theology but from the Sermon on the Mount. > Seek no earthly reward, nay, rather, accept calamities in > His service as His first disciples did. +F4 > He smiled at me with such heavenly radiance that I sat > enthralled and overcome with an emotion indescribable. > Then he fell silent and His eyes closed. I thought He was > weary, as doubtless He was for His constant activity gave > Him little rest. But it was plain to me later that He must > have been praying for me. > I, too, was still. How could I speak! I was in a World far > removed from my habitual consciousness. It even, for > those blissful moments, seemed possible to do as He commanded. > Certainly I knew that that was what I should do, > and for the first time a glimmer of the conviction came > to me that I could never rest until I should approach this > station to which He called me, if not in this world then > in some other. > > He opened His eyes after a while, smiled again, and said > that all who truly seek find; that the door to the World of > Reality was never closed to those who patiently knock. > This is the Day of attainment. > > The very atmosphere of that conventional hotel room > seemed impregnated with the Holy Spirit. We sat in > silence for some time and then a message came that it was > > +F4 Gleanings from the Writings of Baha'u'llah, p. 285. > > > > time to go to the church. He embraced me again and > left me. > For a little while I sat alone trying to adjust myself > again to my surroundings, for I had truly been transported > to another world. > Then some friends came to ask me to accompany them > to the church to hear the Master's talk. > > What His subject was I do not recall, nor does a single > word of His address remain with me. My memory is all > of the quiet New England church; the crowded pews, > and 'Abdu'l-Baha on the platform. His cream-colored > robe; His white hair and beard; His radiant smile and > courteous demeanor. And His gestures! Never a dogmatic > downward stroke of the hand; never an upraised warning > finger; never the assumption ' of teacher to the taught. > But always the encouraging upward swing of hands, as > though He would actually lift us up with them. And His > voice! Like a resonant bell of finest timbre; never loud > but of such penetrating quality that the walls of the room > seemed to vibrate with its music. > I do remember, however, that what He said impressed > me with the force of the impact of Divine Truth. There > was not a question in my mind of the authority with > which He spake. Truly, not as the scribes! > I recall that as I left the church and joined some of the > New York friends who were among the audience, I said > to one of them: > "At last I know. Never again will I doubt or question." > Alas, I spoke too soon. Many months too soon. My > scholastic training had gone too deep. The habits of a lifetime > > > > of depending upon book learning, which, as Baha'u'llah > says, has: "Like a gloomy dust enveloped the > world,"+F5 were not to be so quickly broken. > > That evening I felt that I must speak to 'Abdu'l-Baha > once more. My heart was too full of thankfulness to let > me rest without the effort to express it to Him. So I > watched for Him to come back to the Inn after His day > was ended. It was quite late when at last I saw Him slowly > ascending the stairs to His room. > I can hardly believe now that I had the temerity to > follow. He had entered the room when I reached it, and > had closed the door. What gave me courage to knock I > do not know; but knock I did, and He opened the door > Himself. I did not know what to say. He beckoned me > in and looked at me gravely. I stammered: "Will you > please pray with me?" > He motioned, and I knelt while He put His hands upon > my head and chanted, in Persian, a brief prayer. It was all > over within three minutes. But those moments brought to > me a peace I had never known. > > Before I leave the recital of the Dublin experience I > will relate an incident to which I was not a witness but > was told me by one who saw it. It seems that she was > occupying a room in the Inn at the same time that 'Abdu'l-Baha > was there. She was dressing and happening to glance > out of the window she saw 'Abdu'l-Baha pacing up and > down dictating to His secretary. An old man, wretchedly > > +F5 From the Seven Valleys of Baha'u'llah. > > > clothed, passed the Inn as she watched. 'Abdu'l-Baha sent > His secretary to call him back. > The Master stepped up to him and took his hand, smiling > into his face as though greeting a welcome friend. > The man was very ragged and dirty. His trousers particularly > were filthy and barely covered his limbs. 'Abdu'l-Baha > talked with him a few moments. His face a smiling > benediction. He seemed to be trying to cheer the old man > and finally there did appear the trace of a smile, but it > was rather bleak. 'Abdu'l-Baha's eyes swept the pitiable > figure, and then He laughed gently: He said something > to the effect that the old man's trousers were not very > serviceable and that we must remedy that lack. > It was very early in the morning and the street deserted. > My friend, watching, saw 'Abdu'l-Baha step into the > shadow of the porch and He seemed to be fumbling under > His Aba at the waist. Then He stooped. His trousers > dropped to the ground. He gathered his robe about Him > and turning handed the trousers to the old man. "May > God go with you," He said, and turned to the secretary > as if nothing unusual had happened. I wonder what that > man thought as he went his way. I like to think that this > glimpse into a world in which someone cared enough for > him to give him his own garb rather than that he should > need, marked an epoch in his life, and transformed the > "brass of this world into gold by the alchemy of the > spirit," as Baha'u'llah says. > During the prison life in Akka 'Abdu'l-Baha often gave > His bed to those who had none, and He always refused > to own more than one coat. > > > > "Why should I have two," He said, "when there are > so many who have none?" > I mention these things in this connection to show that > 'Abdu'l-Baha did not tell others the way of Life without > walking therein Himself. In this incident I saw reflected > indeed His advice to me in the parlor of the Inn that > memorable Sunday. > > A few days after leaving Dublin I wrote 'Abdu'l-Baha > thanking Him for His courtesy and kindness. And soon > there came His first Tablet+F6 to me, in answer to my letter, > which I had not thought required an answer. > It was dated August 26, 1917. I quote it in full, for the > universal viewpoint from which all His words were written > robs them of any personal limitation. > > "O thou, my revered friend: > Your letter imparted the utmost rejoicing, for its contents > evidenced attraction to the Kingdom of God and > enkindlement with the Fire of the Love of God! > A hundred thousand ministers have come and gone: > they left behind no trace nor fruit, nor were their lives > productive. > To be fruitless in the world of humanity is the manifest > loss. A wise person will not attach his heart to > ephemeral things: nay, rather, will he continually seek > immortal life and strive to obtain eternal happiness. > Now, praise be to God that thou hast turned thy face > > +F6 Letter > > > > towards the Kingdom, and art aspiring to receive Divine > Bestowals from the Realm of Might. > I have become hopeful, and prayed that thou mayest > attain to another Bounty; seek another Life; ask for > another World; draw nearer unto God; become informed > of the Mysteries of the Kingdom; attain to Life Eternal > and become encircled with the Glory Everlasting. > Upon thee be the Glory of the Most Glorious!" > (signed) 'Abdu'l-Baha Abbas. > > Written from Maiden, Mass. > 8/26/1912 > > I well remember the feelings with which I read this. It > was to me then simply a beautiful letter, couched in > Oriental imagery. That the last paragraph contained an > actual summons to enter another World; to become truly > informed of Mysteries hitherto unknown; to be, in very > truth and as a personal experience, encircled with the > Glory Everlasting and enter, while on this little planet, > into a new and higher Life, so free, so vast, so joyous that > only the word "eternal" would apply: all this did not > dawn upon me for years. > > It has become, however, increasingly apparent to me as > the years have passed, that to the Writer these words expressed > the station in which He constantly lived, and > that the great objective of His life work was to summon > men to as close an approximation of that station as their > capacity would permit. > > > > Chapter Nine > > THE AMERICAN ITINERARY. THE POWER OF > THE SPIRIT. TRUE GREATNESS. THE DIVINE > TEACHING METHOD. > > "He is truly wise whom the world and all that is therein > have not deterred from recognizing the light of this Day, > who will not allow men's idle talk to cause him to swerve > from the way of righteousness. He is indeed as one dead > who, at the wondrous dawn of this Revelation, hath > failed to be quickened by its soul-stirring breeze. He is indeed > a captive who hath not recognized the Supreme Redeemer, > but hath suffered his soul to be bound, distressed > and helpless, in the fetters of desires." > Gleanings from the writings of Baha'u'llah, pp. 168-69. > > DURING the rest of that summer I was much occupied > with work which carried me to various parts > of the Eastern states while 'Abdu'l-Baha was absent from > that part of the country, making His memorable trip > throughout the West. > > > > In this interval of three months from the time of my > visit to Dublin and my next meeting with the Master in > New York on November 15th, 'Abdu'l-Baha had covered > an itinerary and addressed audiences which, considering > His age. His historical background and the large number > of the friends who followed Him from place to place, > has few parallels in history. > > From the time I left His Presence in Dublin, N. H., > His itinerary was as follows: > > Aug. 16th.-24th. Greenacre, Eliot, Me. 5 Addresses > Aug. 25th.-30th. Boston Maiden, Mass. 4 Addresses > Sept. 1st.-10th. Montreal, Canada 5 Addresses > Sept. 16th.-19th. Chicago, Ill. 1 Addresses > Sept. 20th.-22nd Minneapolis St. Paul, Minn. 2 Addresses > Sept. 24th. Denver, Colo. 2 Addresses > Oct. 1st.-15th. San Fran., Oakland, Palo Alto, Cal. 4 Addresses > Oct. 18th. Los Angeles, Cal. (no accurate record at hand). He was there 2 days and at least 3 Addresses > Oct. 25th. 26th Sacramento, Cal 2 Addresses > Oct. 31st. Chicago, Ill. 1 Addresses > Nov. 5th. Cincinnati, O. 1 Addresses > Nov. 6th.-12th. Washington, D. C. 10 Addresses > Nov. 15th.- Dec. 5th. New York City 13 Addresses > > Making a total of fifty-three addresses, besides, probably > scores of personal interviews and informal talks to > small groups of friends. > > > > From the time of His arrival in this country and His > Dublin sojourn, His itinerary and Talks were as follows: > > April 11 th.-19th. New York City 13 Addresses > April 20th.-25th Washington, D.C. 13 Addresses > Apr. 30th.- May 5th. 1 Chicago, Ill. 15 Addresses > May 6th. Cleveland, O. 2 Addresses > May 7th. Pittsburgh, Pa. 1 Addresses > May 11th. - 20th. New York City and vicinity 7 Addresses > May 23rd. - 24th Boston vicinity 3 Addresses > May 26th. - June 8th. New York and vicinity 7 Addresses > June 9th Philadelphia 2 Addresses > June 11th. - July 15th. New York vicinity 20 Addresses > July 23rd. - 25th Boston vicinity 3 Addresses > August 5th. - 6th Dublin, N.H. 2 Addresses > > (To my personal knowledge 'Abdu'l-Baha made several > more addresses in Dublin than are recorded in the volumes > of His Talks published under the title The Promulgation > of Universal Peace. But that is the official record.) > It is not simply the interest that attaches to the fact that > this man, in his sixty-ninth year, was able to accomplish > this rather remarkable feat of physical and intellectual > endurance which prompts this catalogue of his Summer's > work. > There is a deeper significance to be discerned by those > who attended him during his journeyings, or even by those > who have read this chronicle carefully and sympathetically. > During this very Summer, the poet and sage, > Rabindranath Tagore, had been under contract to deliver > a series of lectures in America. After covering a part of > his proposed itinerary, which was not nearly as extensive > as that of 'Abdu'l-Baha's, his strength and nerves were > exhausted and he cancelled his contract and returned to > > +F1 He made 5 addresses on May 2nd and 3 on May 5th. > > > > India. He said he could not bear the materialistic vibrations > of America. It needs also to be disclosed that while > Tagore's contract called for a sizable financial remuneration, > 'Abdu'l-Baha had no contract, other than the > Covenant of selfless Servitude made with Baha'u'llah in > the sanctuary of His heart, and, furthermore, so far from > demanding or expecting any financial reward, He consistently > refused the slightest remuneration, and even > when entertained by solicitous and generous hosts He was > punctilious in seeing to it that gifts to both host and servants > of the household far outweighed what He received. > Also He emphasized the spiritual capacity of the American > people which Tagore decried. When He stayed at > hotels his "rips" to servants who waited on Him were > often so generous as to excite astonishment. But even this > does not at all cover what He gave. In several instances > that have come to my personal knowledge His spiritual > influence upon chambermaids and porters was such that > one of them said to one of those accompanying the Master: > "This is sacred money. I shall never spend it upon > myself." > Is comment necessary? Whence came the Power of > body, mind and Spirit which enabled this Man, unused to > Western bustle, competition and nervous strain; all His > long life subject to persecution, imprisonment and > hatred; cast suddenly into an environment for which he > could have had no preparation, so to master every situation > with which He was confronted? I have shown how this > mastery extended to the details of the society of culture > and luxury, but it was no less noticeable, no less victorious, > when in contact with the humble and sorrowing. > > > > How is it possible to ignore such conquering majesty! > How can one refrain from searching with passionate > intensity for the secret of His power! To me, after all > these years of study and prayer in my search for this key, > there can be only one answer, the answer given by > 'Abdu'l-Baha himself, and even more convincingly by the > Blessed Perfection, (Baha'u'llah). Ponder carefully the > following quotations: > > "Although the body was weak and not fitted to undergo > the vicissitudes of crossing the Atlantic, yet love > assisted us and we came here. At certain times the spirit > must assist the body. We cannot accomplish really great > things through physical force alone; the spirit must fortify > our bodily strength. > For example: the body of man may be able to withstand > the ordeals of imprisonment for ten or fifteen > years under temperate conditions of climate and restful > physical routine. > During our imprisonment at Akka means of comfort > were lacking, troubles and persecutions of all kinds surrounded > us, yet notwithstanding such distressful conditions > we were able to endure these trials for forty years. > What was the reason? The Spirit was strengthening and > resuscitating the body constantly. We lived through this > long, difficult period in the utmost love and servitude. > The spirit must assist the body under certain conditions > which surround us, because the body of itself cannot > endure the extreme of such hardships. > In proportion as the human body is weak the spirit of > man is strong. It is a supernatural power which transcends > > > > all contingent beings. It has immortal life which nothing > can destroy or pervert. . . How powerful is the spirit of > man, while his body is so weak1 ... Therefore it is divinely > intended that the spiritual susceptibilities of man should > gain precedence and overrule his physical forces. In this > way he becomes fitted to dominate the human world by > his nobility, and stand forth fearless and free, endowed > with the attributes of eternal life.** > "The human body is in need of material force, but the > spirit has need of the Holy Spirit. .. If it is aided by > the bounty of the Holy Spirit it will attain great power; > it will discover realities; it will be informed of the > mysteries." > "The power of the Holy Spirit is here for all." > "The captive of the Holy Spirit is exempt from every > captivity." > "The teachings of His Holiness Baha'u'llah are the > breaths of the Holy Spirit which create man anew." > -Words of 'Abdu'l-Baha. > "There is a Power in this Cause far, far transcending > the ken of men and angels." > > These few excerpts from the hundreds which might > be cited will give a slight conception of the Source of > 'Abdu'l-Baha's Power to dominate every situation with > which He was confronted. > Even His physical condition was reinforced constantly > by this Divine Power. On one occasion after a particularly > exhausting day He was returning late at night from a > gathering at which He had spoken with much energy and > > > > effectiveness. In the automobile he showed great weariness. > He relaxed and gradually sank into almost a comatose > condition. The friends who were with Him were greatly > alarmed. On arriving at their destination He had to be > almost carried into the house and to His room. Within > fifteen minutes, while the friends were gathered in great > anxiety in the lower rooms, His voice was heard resounding > with even more than its usual energy and power > calling for His secretary, and He appeared at the top of > the stairs His usual dominant, smiling, forceful self. > > "Blessed is he who was attracted by My Melodies and > rent the coverings by My Power." +F2 > > To "'Abdu'l-Baha I had written once or twice during > the Summer for my mind and heart gave me no rest. I > carried with me on my travels through the Eastern States > a small satchel devoted entirely to the books and typewritten > Tablets of Baha'u'llah and 'Abdu'l-Baha (of > which, by the way, there is a very large available quantity > besides many volumes not yet translated into English) > and I, literally, read nothing else, not even newspapers, > during all those months. From this fact may be gathered > a faint indication of my mental and spiritual perturbation. > It seemed as though the focal center of my life had > > +F2 Baha'u'llah: Tablet to Christians. > > > > suddenly shifted, and all my interests were revolving > around a new and most disturbing axis. > > When my church activities were resumed in the Fall I > found it impossible to secure the financial support necessary > to continue the work of the Brotherhood Church, > and it was my letter to 'Abdu'l-Baha telling Him of this > and also of my intense and growing interest in the teachings > of Baha'u'llah, which brought to me His second > Tablet. It was evidently written on His way from Washington > to New York and translated and forwarded to me > from New York by His secretary immediately upon His > arrival. It was as follows: > > "0 thou spiritual friend! Thy letter was received. > I was made very sad on account of the event of the closing > of the Church of Brotherhood. But when I was in > those pans I remarked to you that you should not place > your confidence in those souls. They say many things but > do not fulfil them. > You stated that *my first assistant is a philosopher.' > It is true that philosophy in this age consists in the fact that > man is out of touch with God; he is out of touch with the > Kingdom of God; he is out of touch with spiritual susceptibilities; > he is out of touch with the Holy Spirit, and > out of touch with the ideal verities. To wit: he may be > an agnostic and a captive of the tangibilities. > In reality her highness the Cow enjoys this attribute > and quality. The Cow is naturally a denier of God, a > denier of the Kingdom, a denier of spiritualities and a > denier of the heavenly verities. She has attained to these > > > > virtues without labor. Therefore she is the philosopher > emeritus. > Our philosophers of this age after twenty years of > study and reflection in the universities attain to the > station of the Cow. They know only the senses as the > verities. > Therefore her highness the Cow is the great philosopher, > for she has been a philosopher from the beginning > of her life and not after the hard mental labor of > twenty years. > I have mentioned the fact to you that these promises > are unstable. You should not put your trust in a soul who > is without God. > In brief: be thou not unhappy. This event has happened > so that thou mayest become freed from all other occupations, > day and night thou mayest call the people to the > Kingdom; spread the teachings of Baha'u'llah; inaugurate > the Era of the New Life; promulgate the Reality, and be > sanctified and purified from all save God. It is my hope > that thou mayest become as such. > Crown thy head with this diadem of the Kingdom > whose brilliant jewels have such illumining power that > they shall shine upon centuries and cycles. > Ere long I shall reach New York and meet again my > beloved friend. Upon thee be Baha El Abha! (The > Glory of the Most Glorious.)" > (signed) 'Abdu'l-Baha Abbas. > > Translated: New York, November 14th, 1912. > > The receipt of this Tablet left upon my mind two distinct > and oddly contrasting impressions. The obvious one, > > > > of course, was its wit. It was my first personal encounter > with 'Abdu'l-Baha's wisely humorous attitude towards > the accidents of life. I have already spoken of his ready > laughter, especially when speaking of deeply serious > things. The ordinary difficulties of daily experience which > affect most of us with sentiments of gravity, sadness or > repugnance seemed to inspire Him to amusement. > I remember that when I met Him for the first time > after the long Summer's separation almost His first words > were to ask if her highness the Cow were not a noble > philosopher? And the smile and hearty laughter accompanying > the words seemed to sum up the fundamental > absurdity involved in most of "the gloomy dust arising > from men of limitation enveloping the world." +F3 > > The second impression was gathered from the closing > words of the Tablet with its command of severance, > mastering and promulgating the teachings of Baha'u'llah > all over the continent, and its assurance of divine and > universal results through centuries and cycles. > It was these words, with their emphasis upon a station > of such loftiness that nothing less than centuries and cycles > could circumscribe its power of illumination, which gave > to me the first glimmer of realization of the sort of greatness > to which 'Abdu'l-Baha referred when He said to me, > as I have related, that This is a Day for Very Great > Things. > We have quite naturally assumed that those men are > great who have attained positions of prominence and > power in the affairs of the world, either in the field of > > +F3 Seven Valleys. Baha'u'llah. > > +142 > > affairs or in the realm of the intellect. When asked to > name the great ones of history: if we admire power we > at once think of Julius Caesar, Napoleon, Cyrus the > Great, Alexander. If we admire intellect we think of > Plato, Aristotle, Herbert Spencer, Einstein. > That is to say, we judge men by our own standards: > and it necessarily follows that only those who are greatest > among men are able to judge truly what constitutes real > greatness, for their standards are the highest, and they > alone live up to those standards and exemplify their > greatness. > How few there were during the first two centuries of > the Christian era who recognized the dazzling brilliancy > of the Sun of Reality in Jesus the Christ! Who would > ever have associated the word "Great" with the humble > fisher-folk who followed Him! Yet where are kings and > empires now whose power then topped all the world! > And where those humble ones! > > So when that truly Great One spoke to me of this Day > in which Very Great Things were to be accomplished > His vision embraced the future centuries in which the > humblest of the servants of the Glory of God (Baha'u'llah) > should shine resplendent in the Heavens of the > Universe of His Revelation. What though the path to > this greatness led through the scorn of men of low standards, > of worldly comparisons; through every criticism and > ignominy, even to martyrdom in that path, would it not > be privilege enough to be associated with those who in > former dispensations trod its way and found that Source > > > > of joy which is "the spring of all the gladness of the > world"? > Truly he who would be great must be the servant of > all; "the thralls of mankind." "Rejoice and be exceedingly > glad for so persecuted they the Prophets before you." > I remember it was during the following Winter, after > 'Abdu'l-Baha's return to the Holy Land, that one day as > I was standing on the comer of Broadway and one of the > down-town streets of New York, a sudden realization of > this true greatness and of the fundamental futility and > falsity of all earthly standards, swept over me and I said > aloud, in the words of Emerson, but with a very different > meaning to the words, forgetful of the crowded street: > "Good-bye, proud world, I'm going Home." > > It was the ability of 'Abdu'l-Baha to disclose their own > capacity to those souls who, sincerely seeking the way of > life asked of Him direction to the Path of its attainment, > which made him the supreme Teacher and set their feet > upon the straight and narrow road. He never descended > to the plane of the questioner except when He recognized > his lack of capacity at that time for higher understanding. > To such He spoke in terms conducive to his > happiness on the plane occupied at the time. To a mother > who anxiously inquired of Him how she should treat a > difficult child. He said that she should make him happy > and make him free. And this sums up the attitude he > invariably assumed in dealing with a seeking soul. > Men are wandering the wilderness of Time and Place; > caught in the net of circumstance; befooled by the illusions > > > > of sense. They are not aware of this, and that > ignorance constitutes the tragedy of life. Nevertheless > they long above all else to escape that wilderness in which > they wander so forlorn. Under the pressure of this instinctive > yearning they experiment with every path which > offers the slightest hope of freedom. To the vast majority, > that escape seems easiest along the path of what they call > pleasure. To others fame and power beckon, saying: "follow > me and I will give you in the adulation of the world > that respite from self for which you long." > To still others the refuge lies in the realms of intellect. > In extending the barriers of nature; in probing into the > microscopic universe; in breaking down the atom and > bombarding the electron; in sweeping inter-stellar space > with powerful and ever more powerful telescopes,-all > are seeking, though they know it not, for Him Who is > in their very heart of hearts, "closer than their own > identity." Inherently, fundamentally, essentially, inescapably > dissatisfied with all the contingent world can > offer they yet seek to find within its scope that answer > to their questing soul and mind without which they can > never find rest. They know instinctively that they must > escape the self and so they seek, in flying from it to > the world around them, the refuge from its grasp for > which they yearn. Their longing is for an eternal > Home, for knowledge and love of God, but they know > this not. > But 'Abdu'l-Baha knew it, as all the Leaders of the > Race have known it. They know what lies deep in the > heart of man. So He knew what lay hidden in the innermost > > > > heart of the questioner. Hence He answered the > unspoken, not the spoken word. > > When this marvellous technique of teaching began to > dawn upon me I recognized for the first time the truly > sublime function of any soul aspiring to lead another soul > in the Way of Truth. I began to see why the Master of > this technique seemed to evade many of my questions, > speaking instead of the great opportunities of service and > love in the very spot which I then occupied. > How our schools and universities would be filled with > the exultant joy of eager students advancing in this Path > if their boards of trustees, presidents and teachers had even > the slightest glimmer of this technique of teaching! The > full recognition of just one fundamental fact is all that is > necessary: that every soul in the world is "bewildered in > search of the Friend." +F4 > They do not want answers to their individual, personal > and particular questions, though they think they do. They > desire one thing only: that basic Truth which will make > them independent of all the man-made book-learning > which, like a "gloomy dust rises from men of limitation" > and has enveloped them and all the world. > They want the Sunlight of the World of Reality. > They can see the Path for themselves once free from the > darkness of the contingent world and the "prison of self." > In that glorious effulgence every question is its own answer; > Heaven is found in the reaching hand; God becomes > the very ear with which man hears the answer to all his > > +F4 Seven Valleys: Baha'u'llah. > > > > queries. For when we speak of "God," we speak of Truth, > Wisdom, the Way of joyful and successful Life, the > "Abode of Peace." Eternal Life, the World of Reality, > for all these are synonyms of God, and to attain this > knowledge should be the object of all education. > It was 'Abdu'l-Baha's positive knowledge of this Truth > which enabled Him to reach the hidden divine Self lying > deep beneath the piled-up rubbish of the contingent world > harvested by the outer mind and the fruitless energy of > the functioning body. "It is my hope," He once said to > me and often to others, "that thou mayest arise to such a > station that no longer shalt thou need to question." +F5 > > Our first personal contact with the Master after His > return to New York was at a meeting of the friends in > the studio of Miss Juliet Thompson in W. 10th St., where > she painted the immortal portrait of 'Abdu'l-Baha. I had > become a constant attendant at the meetings of a study > class held there every Friday evening, and it is largely > due to these contacts that my interest was kept unflagging. > > 'Abdu'l-Baha's theme that evening was two-fold. First, > the manifest power and majesty of Baha'u'llah, in that > in spite of his rigorous incarceration He dominated prison > walls and governors and jailers. And secondly: His conclusive > demonstration that the teachings of Baha'u'llah > contained many things never revealed by the preceding > Prophets of God. > In the prison city of Akka near Mt. Carmel, Baha'u'llah > was incarcerated for 28 years, after His 12 years > > +F5 Promulgation of Universal Peace, Vol. 11, p. 453. > > > > of exile, and His Son, 'Abdu'l-Baha for exactly 40 years. > Yet from that prison Baha'u'llah wrote to the Shah of > Persia and to that unspeakable tyrant, Abdu'l-Hamid, > "severely arraigning them for their oppression of their > subjects and their misuse of power." > > "Consider how marvellous it was for a prisoner under > the eye and control of the Turks to arraign so boldly > and severely the very king responsible for his imprisonment. > What power is this! What greatness! Nowhere in > history can the record of such happening be found." > "Although a prisoner in a fortress He paid no heed to > these kings, regarded not their power of life and death, > but on the contrary addressed them in plain and fearless > language." +F6 > > It is impossible to describe the majesty of 'Abdu'l-Baha > as He uttered these words. His face was illumined with > a radiance not of this world. His being seemed possessed > with that very Power of which He spoke. It was > His custom, often, to pace up and down while the measured > cadences of His voice filled the room, and sentence > by sentence, His words were translated by the interpreter. > In this instance, however, the room being not overlarge, > and crowded to its utmost capacity by the friends, there > was little space for movement where He stood. Nevertheless > His spiritual vitality seemed to overflow the room > +F6 Ibid., p. 427. > > > > and it was as if (so it seemed to me, at least) He were > striding its every part, searching deeply each heart. It > was as if He were saying: This is that Power of which > Christ spoke. The legions of angels for which He refused > to call were summoned by Baha'u'llah, for the Time > foretold by Christ had come, and the King of kings had > mounted His Throne. > > The second subject to which He addressed Himself > related to those teachings which Baha'u'llah enunciated > which were absolutely new, and could be found in > no revelation of past dispensations. I will not attempt > to recapitulate the essence of His words. Sufficient to > say that He itemized nine points in the Revelation of > Baha'u'llah which were new. "This," He said, "is in > answer to those who ask: 'what is there in the teachings > of Baha'u'llah which has not been heard before'?" > His closing words expressed the power which arises > through persecution. > > "Pray that my enemies become multiplied," He quoted > from Baha'u'llah's Words-"They are My heralds. Pray > that their number be increased and that they may cry out > more loudly. The more they abuse me and the greater > their agitation, the more potent and mighty will be the > efficacy of the Cause of God. And eventually the gloomy > darkness of the outer world will pass away and the light > of Reality will shine until the whole earth will be effulgent > with its glory ." +F7 > > +F7 Promulgation of Universal Peace, Vol. ii" p. 431. > > > > Chapter Ten > > Address In the Great Northern Hotel > > THE UNIVERSE OF BAHA'U'LLAH. THE > EVOLUTION OF MAN. THE GLORY OF > SELF-SACRIFICE. > > "I have offered up My soul and My body as a sacrifice > for God, the Lord of all worlds. I speak naught except at > His bidding, and follow naught, through the power of > God and His might, except His truth. He, verily, shall > recompense the truthful." > Gleanings from the Writing of Baha'u'llah p. 126. > > THE great assemblage gathered at the banquet in the > Great Northern Hotel on the evening of November > 29th marked the culmination or 'Abdu'l-Baha's public > addresses in this country. Memory brings to mind no > other occasion charged with such significances. Here > were gathered together upwards of about 600 souls. The > magnificent banquet hall was filled to its utmost capacity. > All degrees of wealth and poverty; of culture and its lack; > representatives of the white, yellow, black and brown > > > > races, as well as of many nations of the East and West, > were represented. > The object of this meeting was as universal as the > audience. It was not to advance any personal or political > ambition; not in the interest of any social or financial > group, nor any religious organization. This fact alone > suffices to mark it as unique: but when we consider > 'Abdu'l-Baha's own definition of its objectives it is recognized > that its exceptional nature is more than excelled > by their grandeur. > > "This meeting of yours tonight is a universal > gathering, it is heavenly and divine in purpose > because it serves the oneness of the world of humanity > and promotes International Peace. It is devoted to the > solidarity and brotherhood of the human race, the spiritual > welfare of mankind, unity of religious teaching with the > principles of science and reason. It promotes love and fraternity > among all mankind, seeks to abolish and destroy > barriers which separate the human family, proclaims the > equality of man and woman, instills divine precepts and > morals, illumines and quickens minds with heavenly perception, > attracts the infinite bestowals of God, removes > racial, national and religious prejudices and establishes > die foundation of the heavenly kingdom in the hearts > of all nations and peoples." +F1 > > It is difficult to assign to any one summation of the > Baha'i Faith the reason for its acceptance. Yet it is not too > > +F1 Promulgation of Universal Peace, Vol. 11, p. 443. > > > > much to say that for me, at the stage of understanding to > which I had at that time attained, it seemed that no > rational mind could refuse at least its eager, instant and alert investigation. > Surely no one could deny the worthfulness > of these objectives. > But the picture presented by this summary is not complete > without including in it the personality and life- > history of Him who spoke. > For here stood the living representative, the very incarnation > of the ideals He presented so calmly. There > was not one of these lofty expressions which He failed > to exemplify in every word, thought, deed of His daily > life. I state this, not because of that which I have read concerning > His life of service from His eighth year; not > because even his enemies and persecutors have united in > unwilling admission of His love for them and all souls > irrespective of their attitude towards Him and the Faith > He loved, but I state it from my own intense scrutiny > during many personal contacts with that sublime > Personality. > > Those who have read this chronicle with care, seeking > to pierce the poor words that the underlying spirit may > be revealed, will understand my meaning. "The condition > of spiritual insight can penetrate this meaning, not > controversy nor conflict." +F2 No more could one imagine > 'Abdu'l-Baha descending to the plane of personal prejudice, > animosity towards any living creature, avoidance > of any rational argument, or moving and speaking under > any other guidance than the indwelling, all-enclosing > > +F2 Seven Valleys -- Baha'u'llah > > > > Holy Spirit, than one could imagine the sun ceasing its > shining. That which He was He caught. That which He > taught He lived. Is it any wonder that that assemblage > may be truly regarded as so unique in character as to have > few, if any, parallels in history? > There is another feature of this address which impressed > me deeply at the time. There was no mention whatever > of the Baha'i Faith as such, nor of himself nor of Baha'u'llah. > It is as if He would say: Here are the ideals and > purposes for which I stand. If you find them worthful > perhaps you will wish to investigate whence comes the > Power which has brought them within the last sixty years > before the attention of mankind which, during all the > period of recorded history, has been negligent, opposed > and scornful of every one of them. It will be time enough > for you to investigate the doctrine, the philosophy, the > spiritual dynamic back of the teachings, after you have > approved and sought to live the life I present to you. "He > that doeth the works shall know of the doctrine." > > Often have I been asked the question: "Why are you > a believer in the teachings of Baha'u'llah? " Perhaps the > above summary of the outward teachings, and the descriptions > of my contacts with the Teacher, will assist the > reader to answer that question. But also, perhaps, a more > explicit answer is required. That answer is to be found in > the universal demand of the normal human being for a > basic Truth upon which he may found his life. > I am not a believer because of any preconceived explanation > of this fundamental Truth based upon the ideas > of those around me, as, for instance, the Christian is such > > > > because he was brought up under its teachings, or the > Muhammcdan is such because he was born where those > principles are prevalent, and so with all other followers > of the various theologies of the world. I am first of all, > humanly speaking, a rational being. I have a mind which > requires intellectual satisfactions. I have found in the > teachings of Baha'u'llah and 'Abdu'l-Baha much more > satisfactory explanations of the meaning, the origin and > the destiny of life, than I have elsewhere found. I have > no hesitation whatever in asserting that if tomorrow a > better, more satisfying, more illuminating philosophy, a > more spiritual dynamic should be presented to me, I would > accept it without hesitation. > But, and this it seems to me, is conclusive as to the > reason for its acceptance. The teachings of Baha'u'llah > comprise a veritable Universe of wisdom. It is no more > possible to define Its limits than for even an Einstein to > define the limits of the material universe. > > I remember many years ago we entertained a friend at > our home who was curious to know why we had so enthusiastically > accepted the Baha'i Faith. She was a young > woman of great gifts. An artist and sculptor; a cultured > mind, a wide experience and a seeking soul characterized > her. She remarked, after we had been conversing for some > time: "But how is one to decide between the many various > beliefs of humanity? I have, for instance, a Jewish > friend who is just as certain that his faith comprises all > that mind or heart could need as you are of the Baha'i > faith. And I have another friend who is an ardent Christian > Scientist. She cannot understand why every human > > > > being should not believe as she does. And of course many > of my friends are sincere Christians, both Catholic and > Protestant, who are equally certain that the tenets of their > faith hold all that is necessary to life here and hereafter. > The Buddhist, the Muhammedan, the Theosophist are > equally certain. Who then is to decide'" > We answered: "How thankful we should be that souls > in every faith are found sincerely seeking and following > Truth, for Truth is one. But I wonder if you have found > many among your friends who believe in and follow with > all their hearts the teachings and example of the founders > of all the faiths. Does your Catholic friend, for example, > fully sympathize with, and sincerely love, his Protestant > brother? Does your Christian Science friend accept the > teachings of her Jewish friend? Can you imagine the > Buddhist believer accepting and loving the Christian > Scientist, the Muhammedan and the Jew, as equal participators > in the Fountain of Universal Truth? > Without hesitation she answered: "Of course not. No > one could possibly do that." > "And yet," we said to her gently, "that is exactly what > the Baha'i teachings require. No one can lay the slightest > claim to that title who does not accept all the Prophets > as Mouthpieces of the One God. Their basic teachings > are identical. The laws promulgated by Them differ > superficially since their function is to guide men to a > higher civilization, and the needs of the time demand > specific applications of those eternal principles. Consequently > to accept one of these Manifestations of the Infinite > Wisdom and Power is to accept all: to reject One > is to reject all. That is what Baha'u'llah means by belief > in "the Oneness and Singleness of God." > > > > This illustrates what I mean by a conclusive reason for > the rational, logical mind's acceptance of Baha'u'llah's > teachings. The Circle He draws is so inclusive that no > creature is omitted; no question unanswered; no problem > unsolved; no perplexity unclarified. And this is not because > these intellectual, social, economic and religious > problems are minimized, but because they are simplified: > reduced to their essentials and so ordered and classified > that any high-school youth may regulate his life thereby. > To illustrate: Our materialistic theory of evolution > begins with the primordial cell and ends with man. This > leaves a vast field absolutely untouched. The whole realm > of the emotional, ethical, moral and spiritual man becomes > a sort of No Man's Land. Is it any wonder that tornados > of controversy have raged over this field? Baha'u'llah > teaches that God and His creation are co-eternal: since > there could nor he imagined a Creator ante-dating a > creation; a king without a kingdom; a general without an > army. This undercuts, you see, the endless discussions as > to man's origin and the beginnings of life. Whether one > accepts it or not it cannot be denied that it is basic. > 'Abdu'l-Baha was once asked which is the most important > component in man's, evolution, heredity or environment. > He answered that both are important, but in considering > the question of evolution one must always remember > that Man's true Father is God. Here we have a foundation > for our reasoning than which no more fundamental > one may be conceived It does not exclude any intellectual > or materialistic (if there is such a thing) explanation of the > origin of Man, but it includes the whole field which our > savants leave out. It does not negate the former but it > gives to it a radiant simplicity, a clarifying emotion, without > > > > which endless strife and contention ensue. And again, > there is nothing in this hypothesis contrary to our most > advanced scientific thinking: > "Some call it evolution and others call It God." > > Here, by the way, is another illustration of Baha'u'llah's > simplifying fundamentals. He urges man towards > freedom from the entangling, confusing, strife-producing > slavery to definitive words, the "Sea of Names" He calls > it. He directs attention to the Reality underlying all our > futile attempts to characterize it and limit it. > 'Abdu'l-Baha, speaking on the subject of Economics, > has said: "All economic problems may be solved by the > application of the Science of the Love of God." That > is to say: if the Rule called golden and treated as if it > were leaden (Worse: for lead has its uses but so far as > one may determine, the Golden Rule has been laid on a > shelf whose dust is seldom disturbed.)-if that Rule were > actually applied to the world's economic problems, which > if not solved bid fair to destroy us, and the love of God, > the sort of love which makes a home life happy, were used > as a scientific measurement to regulate our international > and national affairs; to settle all relations between labor > and capital, between rich and poor: to regulate all coinage > and commerce, can there be any doubt that the results > would be far more conducive to human welfare than our > present policies have produced? > Again: Baha'u'llah asserted the principle that the > human race is essentially of one stock and that the conception > of "The Oneness of Humanity" is essential to > modern civilization. 'Abdu'l-Baha in the course of His > > > > many talks on this subject has shown conclusively that > all the races spring from one root-race, and that the > superficial differences of color, physiognomy, etc., are > due to the age-long influences of climate and food following > on successive migrations of the root-race. Here > again, not only are we in absolute accord with the most > modern discoveries of anthropologists and ethnologists, > but, taken as a corollary to the above principles, we have > a scientific basis for approach to the problem presented > by the so-called "under-privileged," "backward," "subject" > individuals and peoples which, once thoroughly > understood and practically applied as a scientific discovery, > would immediately inaugurate an international > policy which in one generation could result only in the > automatic disintegration of racial, national, color, > economic and religious prejudice with their attendant > horrors of lynchings, pogroms, expatriations, armed > frontiers: together with their only slightly lesser evils > such as tariffs, money monopolies, cornering of markets, > "colonial expansion" and a legion of similar devils. > > We could illustrate indefinitely but this is sufficient to > explain my point, which is that the teachings of Baha'u'llah > are simple, definite, easily understood by the normal > mind, undeniable by the most scientific mind, workable > and practical in the settlement of all modern questions, > and so universal as to be applicable by any individual > or peoples. > I have gone into the matter at some length because an > understanding of this is essential to an answer to the question > so often asked: "What is there in these teachings > > > > which I, or any other thoughtful man, may consider > worthful enough to adopt?" The Revelation of Baha'u'llah > envisages an entirely new World Order based on > essential and eternal principles which, when applied, will > result in a peace, prosperity and happiness never before > secured. They have a spiritual or religious foundation, of > course, but these terms are used with a connotation absolutely > new and in accord with all scientific investigations > and human experience. > The closing words of this brief address at the banquet > in the Great Northern Hotel emphasizes this fundamental > criterion of values: > > "This meeting is verily the noblest and most worthy of > all meetings in the world because of these underlying > spiritual and universal purposes. Such a banquet and > assemblage command the sincere devotion of all present > and invite the downpouring of the blessings of God. . . . > Be ye confident and steadfast; your services are confirmed > by the powers of heaven, for your intentions are lofty, > your purposes pure and worthy. God is the helper of > those souls whose efforts and endeavors are devoted to > the good and betterment of all mankind."+F3 > > Six days later I attended a meeting at which 'Abdu'l-Baha > spoke on "The Mystery of Sacrifice." Ever since my > > +F3 Promulgation of Universal Peace, Vol. 11, p. 444. > > > > first acquaintance with the Baha'i teachings this aspect of > them had unaccountably moved my interest, as is evidenced > by my questioning of the Master in the early > stages of this interest concerning renunciation. (See > chapter 3.) > Why this should be so I cannot determine even now, > for to most of those who surrounded the Master at the > time the emphasis seemed to be on the joy and happiness > attending the New Birth. But to me the throes of parturition > were too apparent, too agonizing, too demanding to > evade notice. The cutting of the umbilical cord which > bound me to the matrix of this world exacted such concentrated > attention that little time was left, little opportunity > afforded, for any true estimate of the world into > which I was being ushered. > Perhaps my intense interest in the subject of self- > sacrifice was founded in the clear realization, long experienced, > that selfishness, egotism, pride in one's accomplishments > (however limited), personal standards of > values, were the great deterrents of both spiritual and > material progress and peace. There was no question that > those around me as well as myself, to say nothing of the > underlying spirit motivating the statesmen, business > leaders, courts of law and social usage, were all obsessed > by this animal-self -psychology. The theologians seemed > no less under its sway. Their emphasis truly was upon > sacrifice but it was Someone Else's Sacrifice and that > seemed altogether too easy a way out, to say nothing of > its inherent dishonesty and Utter irrationality, > And yet that sacrifice is a principle underlying all life > is plain to any thoughtful observer. The relation between > > > > food and the eater is usually considered from the standpoint > of the eater alone. But surely if the food could be > consulted its attitude would be quite other. It has two > possibilities for a standard of judgment. It could be either > that of resentment at the loss of its station of animal or > vegetable, or it could be one of exultation over its change > from the station of animal and vegetable matter to the > station of the human organism, and the possibility offered > it of becoming a working part of the muscle, nerve and > brain of man. We look upon the world of Nature and see > it as the battleground between the weak and the strong. > But it is just as possible to view it as the field of sacrifice > wherein lower or weaker forms of life become transformed > into higher and stronger ones through its self- > sacrifice. In fact it is quite possible that one of the causes > back of the slow evolution of species is this very principle > of sacrifice. > So when 'Abdu'l-Baha opened His address with these > words: "This evening I wish to speak to you concerning > the mystery of sacrifice," +F4 my deepest attention became > riveted. After pointing out that the accepted explanation > of the Sacrifice of Christ is pure superstition for it appeals > neither to common sense nor reason, He went on to > explain the true meaning of the word, dividing it into > four headings. > First: that Christ's sacrifice consisted in the willing > abdication of all this world has to offer, including life > itself, in order that He might lead men into the path of > true life. > > +F4 Promulgation of Universal Peace, Vol. 11, pp.444-448 > > > > "Had He desired to save His own life, and were He > without wish to offer Himself in sacrifice. He would not > have been able to guide a single soul. This is one of the > meanings of sacrifice." > A second meaning lies in the true explanation of His > saying that "He who eats of My body shall live eternally." > There is no question that the physical body of > Christ was born of Mary, but the Reality of Christ, the > perfections of Christ came from heaven." > > Consequently He meant that if any man partake of > these perfections and sacrificed the perfections of the > material world for the divine perfections he would enter > into the heavenly world in which Christ Himself lived, > and would necessarily escape the limitations of the mortal > world. > > The third meaning: "A seed sacrifices itself to the > tree that will come out of it. Outwardly the seed is lost > but the same seed which is sacrificed will be embodied in > the tree, its branches, blossoms and fruits. If the identity > of chat seed had not been sacrificed to the tree no branches, > blossoms or fruits would have been forthcoming." > "Christ outwardly disappeared, but the bounties, divine > qualities and perfections of Christ became manifest in the > Christian community which Christ founded through > sacrificing Himself." > > > > "The fourth significance of sacrifice is the principle that > a reality sacrifices its own characteristics. Man must > sever himself from the world of nature and its laws, for > the material world is the world of corruption and death. > It is the world of evil and darkness, of animalism and > ferocity, bloodthirstiness and avarice and ambition, of > self-worship, egotism and passion. Man must strip himself > of these tendencies which are peculiar to the outer and > material world of existence." > "On the other hand, man must acquire heavenly qualities > and divine attributes. He must become the image > and likeness of God; must become the manifestor of the > love of God, the light of guidance, the tree of life and > the depository of the bounties of God. > "That is to say man must sacrifice the qualities and > attributes of the world of nature for the qualities and > attributes of the world of God." > > May I ask the reader to note the ascending scale of > these definitions, and the final emphasis upon the individual's > responsibility if he is to achieve this final station of > perfection. Here is no dependence on another's sacrifice. > The call is to you and me to abandon, at whatever cost, > the world of the animal the beastly, the material man, > in order that we may enter this world of Reality, unsubject > to the laws of time, place and decay. And how > logical! How simple it is all made. Could anything be > more beautiful, more winning, than His illustration of > the sacrifice of the iron to the fire. > > > > "Observe the qualities of the iron, ..... it is solid, it is > black, it is cold. When the same iron absorbs > heat from the fire it sacrifices its attributes of coldness > for the attribute of heat which is a quality of the fire; > so that in iron there remains no solidity, no darkness or > cold. It becomes illumined and transformed having sacrificed > its qualities to the qualities and attributes of the > fire. Likewise man when separated and severed from the > attributes of the world of nature sacrifices the qualities > and exigencies of that mortal realm and manifests the > perfections of the Kingdom, just as the qualities of the > iron disappeared and the qualities of the fire appeared in > their place." "Consequently every perfect person, every > illumined, heavenly individual stands in the station of > sacrifice . . . May the divine light become manifest > upon your faces, the fragrance of holiness refresh your > nostrils and the Breath of the Holy Spirit quicken you > with eternal Life " +F5 > > As these closing words fell upon my ears it seemed for > the first time in the long years of search and struggle that > a sure and attainable Goal was in sight. Is it possible to > imagine any price one would not pay for this attainment? > For the goal is nothing less than perfection. > And here something must be interpolated as to the > meaning of "perfection" in the Baha'i terminology. It > must never be overlooked that the substratum underlying > all "'Abdu'l-Baha's statements is logical and scientific. > > +F5 Promulgation of Universal Peace, Vol. II, p447-48 > > > > Nothing is ever stated (at least this is true in principle) > that is not susceptible of proof. In using this word "perfection," > for instance, the principle of relativity is recognized. > Jesus' statement that: "There is none good save > God," is understood as a scientific axiom: That is, perfection > is seen as impossible except to the Unconditioned, > the "Self-subsistent," all other perfection is relative. We > speak of a perfect rose. We do not mean that a more > beautiful, more satisfying one cannot be imagined, but > simply that so far as our experience goes that rose, at > that particular moment, strikes us as the most beautiful > one, the most perfect one, we have ever seen. Nor do > we when we speak of the rose as occupying that position > contrast this perfection, or include it, with or in any > category comprehending other objects than the rose, or > even any other than that particular color, or type of rose. > We may in the next moment speak of a perfect sunset, or > a perfect baby, or a perfect action, but always with the > same reservation of relativity. > > So when we speak of a perfect man. We do not mean, > nor could we possibly ever mean, no matter to what > heights of nobility he may have attained, that he could > not be more noble, more "perfect." We simply mean that > the heights to which he has attained, compared to the > average standards of human behavior, are more nearly our > ideal than we have heretofore met. > > So then it resolves itself into a question of personal and > individual standards, or units of measurement. The > gangster's ideal of perfection would be quite other than > Abraham Lincoln's. Each soul must create, or absorb, an > > > > ideal of perfection which is at once within reach and > satisfying to himself. > The difference between the Baha'i ideal and any heretofore > presented lies in the fact that the Baha'i program > includes group perfection. It involves the postulate of > man as a gregarious, a social, a cosmopolitan, an international, > a world being. A perfect man, then, under this > category, must simply have attributes which will, if extended > to a sufficient number of individuals, result in a > World Order the goal of which is the elimination of those > factors which have in the past, and still have, resultants > tending cowards relative imperfections both in the individual > and society. > In the use of the word "perfection," (see bottom of > page 63) I mean that for the first time the ideals held for > many years as a Christian believer, of approximating my > rules of conduct to those laid down and exemplified by > the Christ, came within the purview of possibility, of > probability-nay, of certainty. I said to myself: "If it > should take a hundred thousand years, in this life or in > some other, it can be done and must be done." > At that time the "World Order" of Baha'u'llah had > not been elaborated, although it had been visioned > implicitly in the writings of Baha'u'llah, and since been > elaborated and explained by 'Abdu'l-Baha. But it was even > then plain to any clear thinking person that such perfections > of individual attainment needed only sufficient extension > of acceptance and approximation to make the present > world disorder of war, crime, poverty and confusion if not > impossible at least much decreased. In fact the words of > > > > Baha'u'llah and of 'Abdu'l-Baha are filled with glowing > descriptions of world conditions when these ideals are put > into practice. > > > "This world shall become as a garden and a paradise." > "This mound of earth shall become the mound of heaven." > > Perhaps it was the clear explication of the results accruing > to one attaining the "station of sacrifice" which > stirred me most deeply. Freedom from the lower, the > animal, the selfish, the egoistic self! What a Goal to hold > before the mind. And no longer was it a vague, illusory > goal. It had become, for that moment of clear insight at > least, a goal in sight, an attainable goal. > Moreover the very word "sacrifice" had become > alluring. No longer did it connote suffering, deprivation. > It was clearly seen as the exchange of something less > worthful for something infinitely more worthful. It had > become not a giving up of desirables but the acquisition > of desirables. Instead of a doubtful proposition in which > the profit was intangible and uncertain, it had assumed > the proportions of a clear-cut business proposition. I was > in the market for pearls. I had now my eye on the Pearl > of Greatest Price. > > > > Chapter Eleven > > INSTRUCTION IN THE WAY OF LIFE. WHAT > IS AUTHORITY? THE SCIENCE OF THE LOVE > OF GOD. > > "The Ancient Beauty hath consented to be bound with > chains that mankind may be released from bondage, > and hath 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 peoples of the earth may attain unto > abiding joy, and be filled with gladness." +F1 > > As the day drew near which should mark the close > or 'Abdu'l-Baha's visit in America the thought of > His departure and the consequent end of the possibility > of speaking to Him, of even a few words with Him, even > of the privilege, inestimable it had grown to seem to me, > of watching Him as He spoke or moved, or sat silent > while others spoke, became increasingly insupportable. > I fear that the first five days of December, 1912, my home > and church people saw little of me. Wherever He was > > +F1 Gleanings from the writings of Baha'u'llah, p. 99. > > > > there was I if by any juggling of hours and duties it could > possibly be managed. The only occasion I missed was > His address before the Theosophical Society the evening > before He sailed, which fell on a night when I was unavoidably > busy elsewhere. But for the rest, day and night, > I haunted the home at 780 West End Ave. where 'Abdu'l-Baha > spent those last days with the friends to whom I > have often referred in this narrative, who had placed all > that they had at His disposal during His stay in the > country. > One of the occasions which stand out most vividly in > my memory was on the afternoon of Dec. 2nd when the > Master in the presence of a group of the friends, spoke > to us words so enthralling, so simple, so impressive and > stimulating to the highest in man's nature, that I can find > no parallel save in the last Words of Jesus to His disciples. > I confidently leave it to the reader whether this comparison > is justified. He spoke very briefly: about 300 > words as they are recorded in the collection of His addresses > in this country. I shall quote them in full. They are > worth it. But no record of the Words themselves, moving > and uplifting as they are, could possibly convey the > majesty, the gentleness, the humility, the love which > animated them. I sat very close to Him and it seemed > there flowed from Him to me a veritable stream of spiritual > energy which at times was overpowering. After a > few words to the effect that since these were His last days > with us He wished to give us His "last instructions and > exhortations" and that these "were none other than the > teachings of Baha'u'llah," He continued: > > > > "You must manifest complete love and affection towards > all mankind. Do not exalt yourselves above others > but consider all as your equals, recognizing them as the > servants of one God. Know that God is compassionate > towards all, therefore love all from the depths of your > hearts, prefer all religionists to yourselves, be filled with > love for every race and be kind cowards the people of all > nationalities. Never speak disparagingly of others but > praise without distinction. Pollute not your tongues by > speaking evil of another. Recognize your enemies as your > friends and consider those who wish you evil as the > wishers of good. You must not see evil as evil and then > compromise with your opinion, for to treat in a smooth, > kindly way one whom you consider evil or an enemy is > hypocrisy and this is not worthy nor allowable. No! You > must consider your enemies as your friends, look upon > your evil-wishers as your well-wishers and treat them accordingly. > Act in such a way that your heart may be free > from hatred. Let not your heart be offended with any one. > If some one commits an error and wrong towards you, > you must instantly forgive him. Do not complain of > others. Refrain from reprimanding them and if you wish > to give admonition or advice let it be offered in such a > way that it will not burden the heart of the hearer. Turn > all your thoughts towards bringing joy to hearts. > Beware! Beware! Lest ye offend any heart. Assist the > world of humanity as much as possible. Be the source of > consolation to every sad one, assist every weak one, be > helpful to every indigent one. be the cause of glorification > to every lowly one and shelter those who are overshadowed > with fear. > In brief, let each of you be as a lamp shining forth > with the virtues of the world of humanity. Be trustworthy, > > > > sincere, affectionate and replete with chastity. > Be illumined, be spiritual, be divine, be glorious, be > quickened of God. Be a Baha'i." +F2 > > In these days of unfaith when the world of intellect is > obsessed with delusions of its own infallibility, when > science has abrogated all dependence upon other than its > own findings; when the very word "Authority," as the > source of any truth, is anathema even to the most thoughtful > and spiritual amongst them, Words such as these shine > like the sun rising upon a very dark world. > If it may be allowable to question these "ignorant ones > whom men call savants," to quote Baha'u'llah's own > words, I would like one or all of them to submit a definition > of "Authority." Do they absolve themselves from all > dependence upon it or only from that form of authority > which deals with matters relating to what the five senses > may apprehend? Do they accept Aristotle and Newton > and Hegel and Spencer and Einstein as "authorities" in > their fields but refuse to accept Moses and Buddha and > Jesus and Muhammad and Baha'u'llah and 'Abdu'l-Baha > as Authorities in theirs? Do they postulate before they > begin to think they think that there are no such things in > man's experience as wife and child and friend and home > where love and self-sacrifice are assumed as integral parts > of man's nature? Do they cancel out all aspiration, all love > of beauty and truth, all heroism and remorse? > > +F2 Promulgation of Universal Peace, vol. II, pp.448-49 > > > "Ah, but you go too fast," I hear one remonstrate. > "We do not accept any of these men of whom you speak > as "authorities" in their chosen field. If we should, gone > would be all progress, all invention, all hope for further > truth. We accept such as "authorities" only until they > have been disproven as such. When Einstein and > Minkowski, for instance, published their revolutionary > ideas which changed all our notions regarding space and > time, and a little later Rutherford introduced ideas equally > changing our fundamental conceptions of matter, we did > not accept them as "authorities." Quite the contrary. > They were pounced upon and subjected to the piercing > inquiry of every scientist in the world. It was only after > this, and even then subject to the reservation of future > discovery, that they were hailed as provisional authorities. > A new factor may be introduced at any moment entirely > altering the foundation upon which their structure of > hypothesis is reared. That is why we refuse to accept in > the realm of the unmaterial what we cannot accept in the > realm of the senses." > If I have not quoted you accurately yet it seems to > me that this is what you must say, for it is the status to > which the scientific thinker is reduced. And I would > farther ask him, then, if by any chance he actually believes > that the modern thinker along spiritual and nonmaterial > lines takes any different attitude towards what > he calls revealed Truth? Certainly the Baha'i does not. > The first principle under which the consistent Baha'i > thinker acts is "The independent investigation of truth." > > > > This is definitely urged, I had almost said commanded, by > Baha'u'llah. 'Abdu'l-Baha, in explaining this fundamental > tenet says: > "Religion must conform to science and reason, otherwise > it is superstition. God has created man in order that > he may perceive the verity of existence and endowed him > with mind and reason to discover truth. Therefore > scientific knowledge and religious belief must be conformable > to the analysis of this divine faculty in man." > > And again: > > "If religion is opposed to reason and science faith is > impossible, and when faith and confidence in the divine > religion are not manifest in the heart there can be no > spiritual attainment." > > And yet again: > > "God has bestowed upon man the gift of mind in > order that he may weigh every fact or truth presented > to him and adjudge it to be reasonable." And finally, > though such citations could be multiplied almost indefinitely: > "It were better to have no religion than a > religion which did not conform to reason." > > > > That is to say the modern religious thinker's definitions > of "authority" conform in every respect to the scientist's > own definitions. Nothing is accepted until passed through > the alembic of man's reason. The only difference lies in > the fact that the Baha'i (which term simply connotes > a true seeker after Light and who loves the Light from > whatever Lamp it shines) extends the limits of his search > for truth to include not only the resources of the senses > but the equally, if not superior, important spheres of the > emotions, the ideals, the aspirations and longings of the > human soul and spirit. > I have long inwardly fretted against the assumption of > the self-styled "intellectuals" that the field of "science" > was bounded solely by the realm of sense impression. > Why should not the word science include the whole field > of man's experience? Someone has said that nothing may > be proved that is worthy of proof. If anyone should suggest > to you or to me that our love for wife or child has > no existence because it cannot be subjected to proof by > the microscope I think we might reasonably consider that > an insulting remark had been made. Yet as a matter of > fact Love is just as susceptible of "proof as is the law > of gravitation, which, by the way, our modern scientists > are now proceeding to cast doubt upon. But they do not > dare to cast doubt on the phenomenon of Love and its > various manifestations in the racial experience of man, for > it is susceptible of the proof offered by the total field of > that experience. > > > > So when I unhesitatingly accept such words as are > quoted here as "authoritative" in matters dealing with > the ideal and satisfactory life it is only after they have > passed the bar of my reason and judgment. Surely these > adjurations are not unreasonable. The mind will find some > difficulty in denying their simple rationality. Nor could > the emotions, the "heart," reject them as puerile and unsatisfying. > Nor could experience as we know it personally, > or through racial history, deny their success when applied > to the affairs of men; else Marcus Aurelius, Epictetus, > Emerson, and a host of their ilk are foolish chasers of the > wind. > If, then, the authorities in the field of material science > are such only in the accepted sense that they are subject > to the challenge of individual reason and the Baha'i (any > sincere and unprejudiced seeker after Truth) defines his > authority in the same terms; if both hold such authorities > as subject to displacement by a higher Truth if it should > be presented, and if the field covered by one of these > "Authorities" is far wider than the other, far more satisfying > to the whole nature of man, far more remunerative > in terms of actual living, it would seem to me that not only > have we reason to designate both as operating within the > realms of "science" but that that which covers the widest > realm must be the greatest, the most fundamental of all > "sciences." > > > > Chapter Twelve > > THE CENTER OF THE COVENANT. THE NEW > WORLD ORDER. A DIVINE CIVILIZATION. > THE KINGDOM OF GOD ON EARTH. > > "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." > (Gleanings from the Writings of Baha'u'llah, p. 136.) > > On the evening of the same day, December 2nd, > 'Abdu'l-Baha spoke to a large group of the friends > in the same home referred to in the previous chapter. > His theme covered the spiritual teachings peculiar to the > Revelation of Baha'u'llah. It is essential to the complete > understanding of the reader of the influences which have > exerted such a revolutionary effect upon the life of the > writer that the words of 'Abdu'l-Baha on this subject > should be elaborated a bit. > And here I must digress a little to explain why I have > forced myself to write so frankly of the personal and > > > > intimate things which, had I followed my own inclinations, > would have been locked deep within my heart. > There is only one reason. For many years I have striven > to evade the responsibility which this obligation has laid > upon me, and which, under the repeated urging of friends > I can no longer do. The reason is this: > Humanity is one. No individual is without a spiritual, > as well as a physical relationship with every other individual. > The hopes, longings, aspirations of one are those > of each and all. The depths and heights; the agonies and > joys; the victories and defeats vary in intensity with each > individual according to the capacity and courage of each, > but all travel much the same path and all fight over much > the same ground. > If, then, one of these units in the struggling, aspiring > mass has found the Path to the "Abode of Peace"; has > won battles, if not the whole campaign, in this universal > Field, and, knowing that so many of his world-wide > brothers are still "bewildered in search of the Friend"; > still so unnecessarily and despairingly involved in a dying > civilization to whom a new courage and hope and energy > might be conveyed by a knowledge of the Way out of > the wilderness found by one who has fought over the > very ground upon which they are more or less aimlessly > and hopelessly fighting, should not the history of that campaign > be recounted that other souls, bewildered and > saddened as I was, might. God willing, be ever so little > assisted in meeting and overcoming the same army of > spiritual enemies? It seems to me that this is a responsibility > which may not be evaded. Hence this history. > > > > This chapter is devoted to a summary of the Teachings > of Baha'u'llah as given by 'Abdu'l-Baha on that > memorable evening. +F1 > > He began by saying that he would mention some of > the teachings which are peculiar to Baha'u'llah's teachings: > saying that in addition to those he is about to mention > there are many others which are to be found in the > books. Tablets and Epistles written by Baha'u'llah such > as the Hidden Words, Glad Tidings, Words of Paradise, > Tablet of the World and the Aqdas, or Most Holy Law, > which cannot be found in any of the past books or epistles > of other prophets. > "A fundamental teachings of Baha'u'll?h," He began, > "is the oneness of the World of Humanity. Addressing > mankind He said: > > "Ye are all leaves of one tree and the fruits of one > branch."... "By this it is meant that the world of humanity > is like a tree, the nations and peoples are the different > limbs or branches of that tree and the individual human > creatures are as the fruits and blossoms thereof* In all the > religious teachings of the past the human world has been > represented as divided into two pans, one the "people of > the Book" (followers of some particular Prophet) or the > pure tree, and the other the people of infidelity and error, > or the evil tree. . . . " Baha'u'llah in His teachings has > submerged all mankind in the sea of Divine Generosity. > Some are asleep, they need to be awakened. Some are > > +F1 Promulgation of Universal Peace, vol. II, pp.449-53 > > > > ailing, they need to be healed. Some are immature as > children, they need to be trained. But all are recipients > of the bounty and bestowals of God." > > I submit to the reader whether or not the application > of this principle to the problems of international statesmanship, > commerce and religion would or would not conduce > to the happiness and prosperity of mankind. > I suggest that the reader, if he questions the scientific > accuracy of the statement (i.e., the implied assertion that > all races and colors have the same capacity for mental and > spiritual advancement; that all are affected by the same > handicaps and freed by the same method), consult some > recognized up-to-date ethnologist on the matter. > > "Another new principle," 'Abdu'l-Baha went on, "is the > injunction to investigate Truth; that is to say, no man > should blindly follow his ancestors and forefathers. Nay, > each must see with his own eyes, hear with his own ears > and investigate the truth himself in order that he may > follow the truth instead of blind acquiescence and imitation > of ancestral beliefs." +F2 > > In the previous chapter I have pointed out how deeply > this affects the traditional connotations of the word > "Authority" but consider how it also affects the connotations > > +F2 Ibid., p. 450 > > > > mankind has throughout historical times associated > with the words "Religion," "Law," "Government," "Education," > in fact there is hardly a single angle of our social, > economic, or religious life which is not dominated > by what somebody in the remote past has had to say on > the matter. We are ruled in law by the precedents laid > down either by Roman or Anglo-Saxon jurisprudence. > The very phraseology in which our legal documents are > couched smacks of the dust of courtrooms of a thousand > years ago or more. We are ruled in educational fields by > precedents established when students and teachers alike > were living under conditions, and motivated by ideals, as > different from those of today as could well be imagined. > But why continue? The facts are pikestaffian. And > this monstrous slavery under which we attempt to carry > on in a world of radio-airplane-Soviet newness is not confined > to the so-called thoughtless mob. It is true that for > some centuries yet the vast majority of mankind will be > content to follow rather than lead. As James Truslow > Adams remarks: "Within any appreciable period of time > to expect it ('the vast herd') to reason like John Dewey > is as irrational as to expect it to carve like Phidias or paint > like Rembrandt. It will be guided by its desires and emotions." > But when this subordination of one mind to another, > which functioned possibly 2,000 years ago, extends > to the intellectual, educational, governmental, religious > and legal leaders of the race it behooves us to consider > carefully what kind of ground lies at the bottom of the > precipice towards which we are all rushing so madly. > How hard is the ground? How destructive will be the > certain smashup of a civilization which insists on being > guided by superstition rather than by reason? > > > > How simply, nobly, scientifically Baha'u'llah places > His finger on the crucial spot! > > "0 Son of Spirit! The best beloved of all things in My > sight is Justice; turn not away therefrom if thou desirest > Me, and neglect it not that 1 may confide in thee. By its > aid thou shalt see with thine own eyes and not through > the eyes of others, and shalt know of thine own knowledge > and not through the knowledge of thy neighbour. > Ponder this in thy heart; how it behoveth thee to be. > Verily justice is My gift to thee and the sign of My > loving-kindness. Set it then before thine eyes." +F3 > > Again I ask the reader to consider what effect would in > all likelihood be produced upon civilization if the leaders > of world thought could suddenly become convinced that > the Author of this sublime paragraph was one of the > long line of divinely inspired Prophets Who has appeared > in the world at this time to act as the Leader of the race in > the establishment of a New World Order, and one of > whose fundamental precepts directs each individual's attention > to his own responsibility. Consider how the application > of this one principle would effect the immediate > overthrow of the abuses in the fields of Religion, Law, > Education and Government. Backed by the emotional > impulse of the Love of God (love of the new Messiah > enshrined within the earthly Temple of the "Glory of > God"), it is impossible to predict the beauty and joy of > the civilization which, within the space of two or three > generations, would be established. > "'Abdu'l-Baha continued: > > +F3 Hidden Words: Baha'u'llah > > > > "His Holiness Baha'u'llah has announced that the > foundation of all religions is one; that oneness is Truth > and Truth is oneness which does not admit of plurality." > "He sets forth the principle for this day that religion > must be the cause of unity, harmony and agreement > among mankind. If it be the cause of discord and hostility, > if it leads to separation and creates conflict, the > absence of religion would be preferable in the world." > furthermore He proclaims that religion must be in > accord with science and reason. If it does not so conform > it is superstition." > > It is unnecessary to enlarge upon the wisdom and common > sense of these principles or to speak of the practical > results accruing from their application. Surely they are > apparent. > > "Again Baha'u'llah establishes the equality of man > and woman. This is peculiar to the teachings of Baha'u'llah, > for all other religions have placed man above > woman." > > In commenting upon this I simply point out that this > principle as enunciated by the Founder of the Baha'i > Faith was laid down as early as 1853 and in a country, > Persia, which from time immemorial had placed women > on a level with the animal and denied them even the possession > of a soul. It was about 1848 that there arose in > > > > Persia a woman who could well be styled the first woman > suffragist. Qurratu'l-Ayn (Consolation of the eyes). > She was the only woman among the eighteen disciples of > the Bab, the divine forerunner of Bahau'llah. > > "She threw aside the veil," says 'Abdu'l-Baha, "carried > on controversies with the most learned men, and in every > meeting she vanquished them. She was stoned in the > streets, exiled from town to town, threatened with death, > but she never failed in her determination to work for the > freedom of her sisters. She bore persecution with the > greatest heroism and even in prison gained converts. To > a Persian minister, in whose house she was imprisoned, > she said: *You can kill me as soon as you like but you > cannot stop the emancipation of women.* At last she was > strangled and her body thrown into an empty well and > stones piled upon it. Preparing for her execution she put > on her choicest robes as if she were going to a bridal > party." > > So speaks 'Abdu'l-Baha of this heroic leader of women > who gave her life for the liberation of her sex at a time > when Susan B. Anthony, Frances Willard and others had > not yet begun the campaign. > > "A new religious principle is that prejudice and > fanaticism whether sectarian, denominational, patriotic > > > > or political are destructive to the foundation of human > solidarity. Therefore man should release himself from > such bonds in order that the oneness of the world of > humanity may become manifest." +F4 > > The cancer at the heart of world society is prejudice. > It affects every relation in life from "other-side-of-the- > tracks" snobbery to racial and religious antagonisms resulting > in lynchings, pogroms and massacres like that of > St. Bartholomew and the centuries long persecution of > the Armenians. I do not ask the reader to believe that > such a cancer may at once be eradicated, but only to ask > himself whether it might not have a fair chance of extermination > if an influential minority of world leaders, > who would necessarily carry with them the mass of their > followers, became convinced (after scientific investigation) > of the "Authority" of the promulgator of this principle. > > "Universal Peace," 'Abdu'l-Baha went on, "is assured > by Baha'u'llah as a fundamental accomplishment of > the Religion of God; that peace shall prevail among > nations, governments and peoples; among religions, races > and all conditions of mankind. This is one of the special > characteristics of the Word of God revealed in this Manifestation." > > +F4 Promulgation of Universal Peace, Vol. II, p. 450 > > > > This is what Baha'u'llah calls "The Most Great > Peace." Note that it implies not the mere cessation of > warfare. It goes to the root of the matter and envisages > the whole composite life of the individual, the society in > which he functions and the emotions which are the mainsprings > of action. > > "Baha'u'llah declares that all mankind should attain > knowledge and acquire an education." > > Again I would point out that this principle found utterance > at a time when education in all parts of the world > was assumed to be the prerogative only of a certain class. > Its acquirement was denied the millions of children and > adults alike whose station in life cut them off from those > privileges of intellectual attainments which are the source > of power. It was rightfully discerned that if the underdogs > should be allowed the same access to the sources of > this power which their rulers possessed their writhings > might displace the mighty from their seats. It is an interesting > coincidence, to say the least, that with this commanding > edict from Baha'u'llah began the first emergence > of what is known as free education of "the common > people." And with it the first hopeful efforts towards > their freedom in every field of human activity. > > > > " Baha'u'llah has set forth the solution and provided > the remedy for the economic question." > "He has ordained and established the House of Justice > which is endowed with a political as well as a religious > function, the consummate union and blending of Church > and State. This institution is under the protecting power > of Baha'u'llah Himself. A universal or international > House of Justice shall also be organized whose rulings > shall be in accordance with the commands and teachings > of Baha'u'llah, and that which the universal House of > Justice ordains shall be obeyed by all mankind. This > international House of Justice shall be appointed and > organized from the (local and national) Houses of Justice > of the whole world, and all the world shall come under > its administration"+F5 > > That is to say: Baha'u'llah has planned and ordained > a type of world organization which bears an analogous > relation to the Federal Government of the United States > in that it envisages a Federation of the nations of the world > under a central "House of Justice." There is this important > and far-reaching difference, however, the Plan of > Baha'u'llah involves that this governing head shall have > a religious as well as a political function. This startles the > minds of those who associate "religion" with the history > of the abuses growing out of the warfare between Muhammedans > and Christians; between Catholics and Protestants, > and the only lesser strife between the countless > sects in all religions. > > +F5 Promulgation of Universal Peace, p. 451 > > > > But when it is understood that this State Religion formulated > by Baha'u'llah is predicated upon world unity > in the spheres of social, economic and educational activities > as well as of religion; when one realizes that "the > rulings of the House of Justice shall be in accordance > with the commands and teachings of Baha'u'llah" which > abolish prejudice, bigotry and contention, it is seen that > the objections to such a union tend to disappear. > To draw a parallel let us assume that at the time of the > Council of Nicea in 325 A.D. a constitution had been > drawn up for the government of the Holy Roman Empire > based upon the Sermon on the Mount, the thirteenth > chapter of 1st Corinthians; the twelfth chapter of > Romans, the Epistles of John and a few scattering paragraphs > of similar high ethical import from the Old Testament. > Let us suppose further that included in that constitution > had been the principle that the prophets of all > other religions were of equal authority with Christ and > Moses; that Zoroaster and Krishna and Buddha were accepted > as of equal authority with the Christ, and that all > their followers were included among the participants of > the benefits accruing to this unity of peoples and religions > under the Holy Roman Empire. And still further let us > suppose that Christ Himself had left a written constitution > to the above effect and had appointed under His own > hand and seal a certain one of His disciples as the first > head of the governing council of the Empire, together > with a definite program for the selection of his successors, > the tenure of these incumbents to be determined by a > Cabinet, or Council elected by popular suffrage by all > > > > the peoples of the then known world.-If your imagination > is active enough to suppose all this your honest > judgment will follow that the history of religion for the > last nineteen hundred years would have been vastly different. > Yet all that I have ventured to put as a supposition in > the case of Christianity, falls short of the facts underlying > the establishment of the Baha'i World Religion. This, I > think, will be demonstrated later in this chapter. > The last one of the distinguishing characteristics of the > Revelation of Baha'u'llah which 'Abdu'l-Baha elaborated > that evening is one which is not usually emphasized: > yet it is of the utmost importance. ''Abdu'l-Baha called it > "the most great characteristic" of the teachings of Baha'u'll?h. > > "It is the ordination and appointment of the Center > of the Covenant. By this appointment and provision He > has safeguarded and protected the religion of God against > differences and schisms, making it impossible for anyone > to create a new sect or faction of belief. To insure unity > and agreement He has entered into a Covenant with all > the people of the world designating the interpreter and > explainer of His teachings so that no one may interpret > or explain the religion of God according to his own view > or opinion and thus create a sect founded upon his individual > understanding of the divine words." +F6 > > +F6 Ibid., p. 451 > > > That is to say: Baha'u'llah in His Will and Testament > named His own Son, 'Abdu'l-Baha, as the sole interpreter > of the meaning and implications of His teachings. > "He did this," He said, "not because he is My son > but because he is the purest channel in the world for the > dissemination of the Water of Life." > To make the picture complete it is necessary to include > in this explanation a reference to the Will and Testament > which 'Abdu'l-Baha left when He passed from this > world in 1921. In that Will He appointed His grandson, > Shoghi Effendi, then a youth of 25, as Guardian of the > Cause of God and the Head of the first House of Justice. > One of the prime functions of the Guardian is to decide > without question as to the meanings and implications of > the teachings of Baha'u'llah. > Now let us use our most vivid imagination again. Let > us suppose that Peter, instead of being a fisher-disciple > of Jesus', had been his own son, had been under His care > and instruction since infancy. Let us watch Jesus as He > grew to old age writing innumerable books, and epistles > and holding countless conversations with His followers > who had grown before His passing to a host numbering > in the hundreds of thousands, and had seen thousands of > believers die as martyrs in His Cause, in spite of the fact > that He was in exile and prison for the last forty years of > His life. > And let us finally postulate that Peter, His son, lived > for twenty-nine years after the passing of Jesus (remembering > that Jesus had left the appointment of this son as > the only interpreter of His Words) and that those years > had been spent in writing books, thousands of letters > > > > answering every conceivable question that could arise as > to the meaning of the teachings of Jesus, and finally that > Peter had spent some ten years traveling throughout the > known world, meeting not scorn and persecution but > honor and respect from all classes of people. Then, as > has been said, before his own passing at the age of seventy- > seven years, appointing his grandson to act as the Guardian > of the purity of Jesus' teachings. > I think you will agree with me that not only would the > history of the Christian Church have been more free > from the schisms which have rent it asunder, but that > The Holy Roman Empire would have been a power for > unity and peace, acting ever for the welfare and happiness > of the race, for do not forget that its constitution > would have been based solely on the Words of the > Prophets of God, culminating in the Sermon on the > Mount and that no discrimination was allowable between > the followers of any one of these Mouthpieces of the > Eternal. > I have followed this hypothetical analogy at some > length for it seems to me the best form in which to present > vividly the World Order planned and ordained by > Baha'u'llah, explained, exemplified and fully set forth by > 'Abdu'l-Baha and which is now being actively brought > into functioning power by Shoghi Effendi. > There is still one highly important feature of the Plan > of Baha'u'llah which needs emphasis. He has ordained > in His Law that throughout the world there shall be built > Temples for the worship of the one God, in which all > mankind shall be welcomed, without regard to the Name > under which they have chosen to be enrolled. These > > > > Temples consist of ten buildings; a central one built after > a prescribed plan, having nine sides, nine entrances, nine > paths radiating from these entrances leading to the nine > other buildings surrounding the central House of Worship. > These nine buildings are to represent and typify the > various means by which the Love of God flows forth in > manifestation of the love of man for man. For instance > a hospital, an institution of learning, a home for the aged, > an institution for the care and instruction of the blind, a > home for orphaned children, a laboratory for scientific > research, an institution for the care and instruction of the > deaf and dumb and sub-normal unfortunates, and a building > containing lecture halls and class rooms for the dissemination > of the principles and objectives of pure religion, > for this is not within the functions of the House > of Worship itself. Within those holy walls the words of > man are never heard. No sermons or ritual observances > are there observed. Nothing but the Words of God uttered > by His Prophets are there chanted. And furthermore > it is prescribed that no salary is attached to the > services of any spiritual teacher. > And included among the nine buildings surrounding > the central One is a Hotel, or Hospice for the entertainment > of travelers. Here visitors are welcomed, cared for > gratis temporarily and served in any way their need dictates. > Two of these Houses of Worship are already in > existence: one in Ishkabad, Russia, completed some years > ago, the other (the central building only) in Wilmette, > Illinois, a suburb of Chicago. > In this group of buildings we see typified for the first > time in human history what Jesus described as the summing > > > > up of all the Law and all the Prophetic teachings- > the Love of God expressed in love for man. Is it any > wonder that He described the fulfillment of His prophhetic > Words as "The Kingdom of God on Earth!" > > "The Administrative Order, which ever since ''Abdu'l-Baha's > 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 > (''Abdu'l-Baha's Will) itself, the inviolable stronghold > wherein this new-born 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 > Baha'u'llah. It will, as its component pans, its organic > institutions, begin to function with efficiency and vigor, > assert its claim and demonstrate its capacity to be regarded > not only as the nucleus but the very pattern of the New > World Order destined to embrace in the fullness of time > the whole of mankind." +F7 > "So firm and mighty is this Covenant that from the > beginning of time until the present day no religious dispensation > hath produced its like." 'Abdu'l-Baha. +F8 > > +F7 Dispensation of Baha'u'llah, p. 52, Shoghi Effendi > +F8 Ibid., p.54 > > > > Chapter Thirteen > > SOME DIVINE CHARACTERISTICS. THE > HUMILITY OF SERVITUDE. THE STATION > OF TRUE MANHOOD. > > "The life of man is divine, eternal; not mortal and sensual. > The sublimity of man is his attainment to the knowledge > of God. The happiness of man is in the fragrance of the > love of God. This is the highest pinnacle of attainment > in the human world." > 'Abdu'l-Baha. Promulgation of > Universal Peace, v. 2. p. 180 > > During the last three days before 'Abdu'l-Baha > left this country I haunted His presence. Those > early December days brought a chill to my heart as well > as to my body. Although, even then, I had not arrived at > the point where I could say from my heart that I accepted > the fundamental Baha'i teachings relative to the divine > station of Baha'u'llah and His place in the long line > of prophetic Revelators, yet there could be no doubt > in my mind of the station of 'Abdu'l-Baha. > What mattered if the station I ascribed was not in > > > > terms exactly parallel to those used by the friends around > Him. It sufficed me that I saw in Him the perfect man, > and that I would gladly have sacrificed all that I had, or > ever could have, to approach that perfectness. > It was not simply that He had never failed me in a > response to the circumstances and conditions of daily life > which left nothing to be desired from the standpoint of > wisdom, humility, courage, gentleness and courtesy. If > that were all it would mean that I was assuming to my > own judgment an expert dogmatism. Who was I to determine > whether He were wise or not? Could I, in my > ignorance, know anything about it? Could I judge, to > any appreciable degree. His station except to compare > Him with myself and any others I had ever known? > From that viewpoint there could be no doubt. Incomparably > was He superior. He stood out from mankind > as a Mont Blanc upon a plain. > But there was something else which those who have > carefully read this chronicle must have marked, but > which elusively evades descriptive words. Yet must one > try, for it is this very elusive something which does much > to explain His power. > One of these fascinating and provocative characteristics > was His ready laughter when alluding to subjects > usually approached with extreme gravity. For instance: > On the last day in New York I had my final personal interview > with Him. I was saying good-bye and my heart > was sad. Haltingly, I expressed this sorrow that He was > leaving the country and that, in all probability, I should > never see Him again. We were standing. It was actually > > > > the last good-bye. "'Abdu'l-Baha laid His arm across my > shoulders and walked with me to the door, saying that I > should be with Him in all the worlds of God. And then > He laughed-a hearty, ringing laugh-and I: my eyes > blinded with tears.-"Why does He laugh?" I thought. > Nevertheless, these words, and even more, the tone in > which they were uttered, and His joyous laughter, have > been an illuminating light upon my path through all these > years. > Another characteristic always apparent was His silence. > In the world of social and intellectual intercourse > to which I was accustomed silence was almost unforgivable. > From the collegiate with his, or her, "line," to > the lawyer, doctor, minister, statesman-a ready answer, > a witty bon mot, a wise remark, a knowing smile was > stock-in-trade. They all had their "line," and it was upon > their readiness or unreadiness to meet every occasion verbally > that their reputation largely rested. > How differently 'Abdu'l-Baha met the questioner, the > conversationalist, the occasion:. To the questioner He responded > first with silence-an outward silence. His encouragement > always was that the other should speak and H > e listen. There was never that eager tenseness, that > restlessness so often met showing most plainly that the > listener has the pat answer ready the moment he should > have a chance to utter it. > I have heard certain people described as "good listeners," > but never had I imagined such a "listener" as > Abdul' -- Baha. It was more than a sympathetic absorption > of what the ear received. It was as though the two individualities > became one; as if He so closely identified Himself > with the one speaking that a merging of spirits occurred > which made a verbal response almost unnecessary, > superfluous. As I write, the words of Baha'u'llah recur > to me: "When the sincere servant calls to Me in prayer I > become the very ear with which He heareth My reply."+F1 > That was just it! 'Abdu'l-Baha seemed to listen with > my ears. > You see what I mean by saying that I am trying to describe > the indescribable. All this may sound to the reader > as quite fantastic. Others may not have received this impression > in their contacts with Him, but this invariable > characteristic of 'Abdu'l-Baha is one of my most vivid > remembrances and has been the subject of much meditation. > And when, under His encouraging sympathy, the interviewer > became emptied of his words, there followed a > brief interval of silence. There was no instant and complete > outpouring of explanation and advice. He sometimes > closed His eyes a moment as if He sought guidance > from above himself; sometimes sat and searched the questioner's > soul with a loving, comprehending smile that > melted the heart. > And when He finally spoke, and that modulated, > resonant voice of music came, the words were so unexpected, > often, so seemingly foreign to the subject, that > the questioner was at first somewhat bewildered, but always, > > +F1 Seven Valleys -- Baha'u'llah. > > > > with me at least, this was followed by a calmness, > an understanding which went much deeper than the mind. > Still another characteristic from the many which crowd > the memory:-His penetrating insight into the very heart > of every subject under discussion. Sometimes this was > shown by a story in which wit and wisdom were so inextricably > mingled that one was often at a loss to know > whether he should laugh, or weep, or stand in awe. > When He was at Lake Mohonk, where He spoke to > the members of the Inter-National Peace Conference, > 'Abdu'l-Baha was walking with a group of the friends one > morning when they came upon a party of young people. > After a few words of greeting He said: that He would > tell them an oriental story: Once the rats and mice held > an important conference the subject of which was how > to make peace with the cat. After a long and heated discussion > it was decided that the best thing to do would be > to tie a bell around the neck of the cat so that the rats > and mice would be warned of his movements and have > time to get out of his way. > This seemed an excellent plan until the question arose > as to who should undertake the dangerous job of belling > the cat. None of the rats liked the idea and the mice > thought they were altogether too weak. So the conference > broke up in confusion. > Everyone laughed, 'Abdu'l-Baha with them. After a > short pause He added that that is much like these Peace > Conferences. Many words, but no one is likely to approach > the question of who will bell the Czar of Russia, > the Emperor of Germany, the President of France and > the Emperor of Japan. > > > > Faces were now more grave. 'Abdu'l-Baha laughed > again: There is a Divine Club, He said, which shall > break their power in pieces. > In the light of world events during the twenty-five > years since 'Abdu'l-Baha told that story to a youthful, > happy group fresh from listening to the eloquent appeals > for world peace voiced by well-meaning but impotent > ones; the distractedly weak discussing how to bell the > war-cat. His keen penetration into the very heart of the > difficulty, and His laughing summing up of the situation > in a little ancient fable, the characteristic of which I spoke > is demonstrated but only to a slight degree. > Two years later the world war broke. Some of those > very youngsters who laughed with Him so lightheartedly > doubtless left their bodies in Flanders; the German > war-lord fled his empire, his dreams become a nightmare; > the torrent flooding the world carried thrones to > ruin like disintegrating dwellings in a spring freshet. The > Divine Club, indeed! > On one of these final days, while waiting for the friends > to gather, I was talking with one of the Persian friends, > Mahmud, while the Master was busied with a small group > nearby. As ever, my mind was preoccupied with watching > Him. His gestures. His smile. His radiant personality > were a constant fascination. > "May I ask," Mahmud was saying, "whether you speak > from your pulpit about the Cause of Baha'u'llah at > all?" "Yes," I answered, "not as often as I might wish, > but I quote frequently from the Writings in illustration > of my subject." > > > > "When you quote do you mention the Author?" > "Certainly," I said, in some surprise, "I naturally give > my authority." > He said, "It must require some courage, does that not > arouse criticism?" > "I had not thought of the matter in that light. Why > should it require courage to speak of truth without regard > to its source? We are not living in the middle ages." > Mahmud stepped over to where 'Abdu'l-Baha was sitting > and said a few words in Persian to Him. The Master > smiled over at me with that indescribably penetrating > glance of which I have often spoken. He remarked that > it took a great deal of courage. > This was on the afternoon of Dec. 3d in the Park > Avenue home of a woman whose life for years had > been dedicated to service in spite of the, at times, somewhat > violent opposition of her influential husband, who had > even gone so far as to have her examined by alienists, but > who, some years later, became a devoted adherent to the > cause of Baha'u'llah. The large drawing room was filled > when the Master spoke to us. The words were few but > pregnant, dealing again with those qualities which must > characterize the believers. > > "I offer supplication to the Kingdom of Abha and > seek extraordinary blessings and confirmations on your > behalf in order that your tongues may become fluent, > your hearts like clear mirrors flooded with the rays of > the Sun of Truth, your thoughts expanded, your comprehensions > more vivid and that you may progress in the > plane of human perfections. > "Until man acquires perfections himself he will not > be able to teach perfections to others. Unless man attains > life himself he cannot convey life to others. Unless he > finds light he cannot reflect light. We must therefore > endeavor ourselves to attain to the perfections of the > world of humanity, lay hold of everlasting life and seek the > divine spirit in order that we may thereby be enabled to > confer life upon others, be enabled to breathe life into > others."+F2 > > As these words are written we recall a conversation with > one of the editors of a well-known and "influential" > Christian magazine. He has written and lectured much > on world conditions and is an eloquent disciple of the > cause of international peace. In this interview, which I > had sought because of one of his books lately read, I mentioned > the Baha'i House of Worship whose impressive > dome was almost within sight of where we sac. Instantly > his demeanor changed. > "If you are speaking of Baha'ism," he said, "I have > nothing more to say." > "Have you investigated its teachings?" I asked, much > surprised at this strange attitude. > "No, I haven't and I have no desire to do so," he answered. > And without waiting for a reply, he continued: > "That may be prejudice, and I am frank to admit that > I am prejudiced." > > +F2 Promulgation of Universal Peace, vol. II, pp. 453-54 > > > > "How can we ever attain to world peace unless we are > freed from prejudice?" I said, rising to take my leave, for > the interview was plainly at an end, "surely we can free > ourselves from that incubus." > "Never," he said, smilingly but with great vigor, > "never can we be free from prejudice: it is ineradicable > in human nature." > I speak of this incident, unimportant in itself, to illustrate > the unanswerable wisdom of 'Abdu'l-Baha's words > just quoted. He is not holding before us an unattainable > or indefinite ideal. He is pointing out a simple and demonstrable > fact. And in the light of that fact we see at > once why so little real progress is made towards universal > peace and unity in religion by the wordy adherents of > these ideals. How plainly does prejudice, self-interest and > narrow vision underlie their words! How can the hearts > clouded by such mists reflect the Sun of Truth? How can > they breathe life into others when there is no sincere, self- > sacrificing desire on their pan to acquire life? > On the evening of the same day 'Abdu'l-Baha spoke > briefly again to a group of Baha'i friends of the subject > which, on these last days seemed very close to His heart > and lips-the station to which those who had accepted > the teachings of Baha'u'llah were called and expected to > attain by the very fact that they had accepted them. > I remember, in this connection, a story told me by one > of the friends present at a meeting of the executive committee > of the New York Spiritual Assembly. 'Abdu'l-Baha > had been asked to be present. After listening to > > > > their deliberations for a half-hour or so He calmly arose > to leave. > > At the door He paused a moment and surveyed the > faces turned towards Him. After a moment of silence > He said, that He had been told that this was a meeting of > the executive committee. "Yes, Master," said the Chairman. > > Then why do you not execute. > > Always was His emphasis upon deeds: and deeds of > such quality and purity as seemed, to those who listened, > unattainable. Nevertheless there was no lowering of > the standard. And He set the example. There was no > doubt of that. Like the true Leader He never called > upon His followers to go where He had not blazed the > Path. > > "I have proclaimed unto you the glad-tidings of the > kingdom of God and explained the wishes of the Blessed > Perfection. I have set forth that which is conducive to > human progress and shown you the humility of servitude." +F3 > > I have selected these latter words for emphasis because > they indicate what seems to me to be the very heart of > 'Abdu'l-Baha's teachings. > > First: His invariable example. Second: His "humility > +F3 Promulgation of Universal Peace, Vol. 11, p.456, the > +F3 mine. > > > > of servitude." This spirit of servitude was His distinguishing > characteristic. The very title given Him by > Baha'u'llah, 'Abdu'l-Baha, and by which He wished always > to be known and addressed, "The Servant of > Glory," was indicative of the essential nature of this > quality as it related to the Baha'i teaching. He was once > asked to act as honorary chairman of the National Spiritual > Assembly. "'Abdu'l-Baha is a servant," He responded > simply. > > "I am 'Abdu'l-Baha and no more. I am not pleased with > whosoever praises me by any other tide. I am the servant > of the Blessed Perfection, and I hope that this Servitude > of mine will become acceptable. Whosoever mentions any > other name save this will not please me at all. 'Abdu'l-Baha > and no more. No person must praise me except by this > name: "'Abdu'l-Baha." > And again: "The mystery of mysteries of these words, > texts and lines, is servitude to the Holy Presence of the > Beauty of Abha, and effacement, evanescence and perfect > dispersion before the Blessed Threshold. This is my brilliant > diadem and my glorious crown. With this I will > be glorified in the heavenly kingdom and the kingdom of > this world. And with it I will approach unto the Beauty > among the nearest ones to God, and no one is allowed to > interpret other than this." > > 'Abdu'l-Baha says that the "conditions of existence are > limited to servitude, Prophethood and Deity."+F4 That is > > +F4 Some Answered Questions, p. 267 > > > > to say: since man is incapable of attainment either to the > station of the Divine Essence or of Prophethood > (except in those unique instances of the anointed Ones, which > occur, roughly speaking about every thousand years) the > only possible station to which he may aspire is that of > servitude. > In spite of the fact that Jesus proclaimed much the > same truth this is practically an entirely new conception, > originating with the teaching of Baha'u'llah and exemplified > in every deed and word of His majestic Son. > It is important, then, that this word and its implications > be examined. What does 'Abdu'l-Baha mean by Servitude? > What possible ground can he have for asserting, > as He does by implication, that unless man in this day attains > that station he forfeits the right to be called man at > all? > > When Jesus said: "He that would be greatest among > you let him be the servant of all:" "The meek shall inherit > the earth." And when He washed His disciple's > feet-what did He mean? What was He trying to convey? > Exactly what 'Abdu'l-Baha means when He made the > statements I have quoted above. And it is very simple > and demonstrable truth. > > Baha'u'llah says: > "The station of man is high. This is a great and > blessed Day, and that which has been hidden in man is > and shall be disclosed. The station of man is great if he > > > > holds to Reality and Truth, and if he be firm and steadfast > in the Commands. The true man appeareth before the > Merciful One like unto the heavens; his sight and hearing > are the sun and moon; his bright and shining qualities > are the stars; his station is the highest one; his traces are > the educators of existence." +F5 > And again He says: "Man is not to be called man until > he be imbued with the attributes of the Merciful." +F6 > > Now, as though a wide window opened to a breeze > from the world of explanation and understanding, > 'Abdu'l-Baha's glorification of the station of Servitude becomes > clear, or at least clearer than was possible without > this new, yet eternally old, definition of Man. For Servitude, > to 'Abdu'l-Baha, was-is-the Path, the only possible > Path to that Greatness. And this, I believe, is just > the greatness to which Jesus referred, the greatness of true > Manhood. One of the distinguishing marks of the revelation > of Baha'u'llah is His practical explanation of Jesus' > Words and the inclusion of their obedience in His theophany. > "The humility of servitude" to 'Abdu'l-Baha was His > "Brilliant diadem and glorious crown." Why? Certainly > not because He wished to be honored and glorified above > others. That would be far from humility. No! Only > because He thus, and thus only, could show others the > Path to Greatness. > > +F5 The Kitab-i-Ahd > +F6 Words of Wisdom, Baha'u'llah > > > > Speaking broadly, there are three possible basic relations > between men: Strife, Cooperation and Service. > Whether these relations are demonstrated in the fields of > home life; commerce; education; government, or anywhere > else, these three motivating impulses may be seen. > Usually all three of them are present, each striving for > supremacy, though often quite unconsciously. Sometimes > only one or two are active. > Take the average home life for example. There we > find, let us say, a father, a mother, three or four children > and a housemaid. There is strife always to be found, even > in the most idealistic home. Not an outward strife always, > though differences do often arise, but always an > inner commotion due to the necessary effort towards > unity. Then, of course there is cooperation for this is > the basis of any family life, without which it would disintegrate > rapidly. Finally we see service typified by the > housemaid, but active in every member in varying degrees. > > Let us imagine that rare article: a perfect maid servant, > a purely hypothetical character, admittedly, but admirable > for the purpose of illustration. She is efficient, > cooks the most delectable dishes; she is good natured, always > cheerful and happy; she is obedient, never asserts > herself, never contradicts; she is wise with a homely common > sense which penetrates to the heart of a problem, > whether it relates to the "master's" fondness for coffee of > a certain strength, the "mistress' " liking for breakfast in > bed combined with an early engagement at a committee > > > > meeting, or little Johnnie's embarrassment over a raid on > the pantry resulting in tummy-agony which must be hidden > from mother. This wisdom may even be so far > embracing that it involves a study of the current news and > market reports so that father and mother unconsciously > talk things over with her when a club paper is to be prepared > or a large purchase made. > > I have sometimes amused myself with picturing the > daily life of such a family. Is there any question which > one of its members would be the ruling power? Which > the greatest, the most indispensable one of its members? > Can one not imagine the consternation in that household > if "Bridget" or "Mary" should announce a severing of > connection? > > Take another illustration: A corner grocery which > has for its motto-and lives up to it every instant-"Service > First." Service before profit; service before clockwatching; > service before any personal consideration > whatever. After all, preposterous as such an hypothetical > grocery store may be, that is just what a food store should > be. Does not the comfort, even in isolated cases perhaps, > the very life of the community it serves depend upon it? > If the desire for profit overbalances, the result is debased > and unhealthy food. The law has stringent penalties for > such infraction, but such laws would be unnecessary if > the spirit of true service ruled. But our imaginary-our > utterly preposterous ideal store IS ruled by that spirit. No > self-sacrifice is too great for its owner and employees to > insure that perfect service is rendered with its only objective > > > > the health, happiness and welfare of its community. > Can one not easily picture the inevitable result? That > store would be the Ruler of that community. Its fame > would spread over the land; its business would prosper > beyond any imaginings; its owner and managers might > be consulted by statesmen. It would be GREAT. > But let us allow our imaginations further rioting. Let > us suppose that in addition to this spirit of service the > proprietor was possessed of a wisdom and love based > upon the Sermon on the Mount. The mere suggestion > of such a possibility is sufficient. Such a man would come > to be possessed of a Power rivaling and surpassing that > of a king. > If the reader is not by this time so bored by this fantastic > picture that he throws the book down in disgust, > let him in imagination apply this principle to the field of > education, in which teachers, students, principals, ft al, > are motivated by a like spirit; to the field of general commerce; > of government, of international relations. Would > not the happiness, prosperity, efficiency and general welfare > of the race be immeasurably advanced? > > But the important thing to observe is that this picture > involves the appearance on this planet of a type of man > quite new in world experience. But let it be also noted > that while such a man is new in actual experience he is > not new in the picturings of such men as Confucius, > Buddha, Zoroaster, Moses, Jesus and Muhammad. Such > men have always held these ideals before mankind. But > > > > in the teachings of Baha'u'llah, and in the life and example > of 'Abdu'l-Baha, these ideals are for the first time > brought to the forefront and made the basis of a New > World Order. > Man is called today to the attainment of that station to > which he was destined from the "Beginning which has no > beginning." In the very Words of Baha'u'llah: "We > have created whomsoever is in the heaven and upon the > earth after the nature of God. And he who advanceth > to this Face (His Revelation) will appear in the > condition wherein he was created." +F7 > This, then, is why 'Abdu'l-Baha so exalted the station > of Servitude. This is why He intimated that man accepting > any station lower than this, any putting of self before > service to others, qualifies himself as of the animal, > the bestial nature, and places himself outside the pale of > real manhood. It is because the definition of Man is > altered. That which has been hinted in the past as a possible > goal is now a requisite. Man's dreams, his highest > dreams, must now be realized. And the path to that realization > is the path of Service; its Goal the attainment to > the station of pure Servitude. > "The sweetness of servitude is the food of my spirit." > These words of the Master indicates the source of His > power. His was a vastly higher quality of service than > even that of my fanciful imagination in the hypothetical > cases mentioned above. It went far deeper; it rose to far > greater heights. It was a quality inherent in His deepest > being, and manifested itself in every look, gesture, deed, I > had almost said in every breath He drew. The following > > +F7 Surat'l Hykl- > > +209 > > prayer unequivocally expresses the divine station ascribed > in His heart to this quality of Servitude. Can any one > reading it, with eyes from which the veil of self has fallen, > fail to glimpse the glory to which manhood may rise when > once the Truth it hides from our blind, self-clouded eyes > is clearly seen? > > He is the All-Glorious > "O God, my God! Lowly and tearful, I raise my suppliant > hands to Thee and cover my face in the dust of > that Threshold of Thine, exalted above the knowledge of > the learned, and the praise of all that glorify Thee. > Graciously look upon Thy servant, humble and lowly > at Thy door, with the glances of the eye of Thy mercy, > and immerse him in the Ocean of Thine eternal grace. > Lord! He is a poor and lowly servant of Thine, enthralled > and imploring Thee, captive in Thy hand, praying > fervently to Thee, trusting in Thee, in tears before > Thy face, calling to Thee, and beseeching Thee, saying: > O Lord, my God! Give me Thy grace to serve Thy > loved ones, strengthen me in my servitude to Thee, illumine > my brow with the light of adoration in Thy > court of holiness, and of prayer to Thy Kingdom of > grandeur. Help me to be selfless at the heavenly entrance > of Thy gate, and aid me to be detached from all things > within Thy holy precincts. Lord! Give me to" drink > from the chalice of selflessness; with its robe clothe me, > and in its ocean immerse me. Make me as dust in the pathway > of Thy loved ones, and grant that I may offer up my > soul for the earth ennobled by the footsteps of Thy > chosen ones in Thy path, 0 Lord of Glory in the > > > Highest. > With this prayer doth Thy servant call Thee, at dawntide > and in the night season Fulfill his heart's desire, 0 > Lord! Illumine his heart, gladden his bosom, kindle his > light, that he may serve Thy Cause and Thy servants > Thou art the Bestower, the Pitiful, the Most Bountiful, > the Gracious, the Merciful, the Compassionate!" > > > > Chapter Fourteen > > THE DEPARTURE > > ABDU'L-BAHA'S LAST WORDS IN AMERICA. > SEVEN DISTINCTIVE CHARACTERISTICS OF > THE TEACHINGS. EVIDENCES OF THE NEW > WORLD ORDER. > > "Every "Christ" came to the world of mankind. Therefore > we must investigate the foundation of divine religion, > discover its reality, re-establish it and spread its message > throughout the world so that it may become the source > of illumination and enlightenment to mankind, the spiritually > dead become alive, the spiritually blind receive sight, > and those who are inattentive to God become awakened." > 'Abdu'l-Baha. > > THE morning of December 5, 1912, witnessed a remarkable > scene in one of the saloon cabins of the > S. S. Celtic as she lay in the slip in New York harbor, yet > how few realized its significance. > Here was a great modern steamship about to leave for > Naples. As I went up the gang-plank I found myself in > the midst of that indeterminate, indescribable rushing > > > > about; the bustling confusion of a departing liner. Friends > saying a last good-bye; laughter with wet eyes; petty-officers > bellowing orders; whistles from passing ferry > boats; uniforms, business suits, rumbling baggage trunks, > women, children-and the wintry sun bright over all. > I caught sight of several of my friends and joined them > on their way to the large saloon cabin which seemed to > have been given over to the farewell scene. Here the atmosphere > was very different. True, the noises of the > world without penetrated but were silenced by the serenity > of another world. Here was 'Abdu'l-Baha, His face a > mosaic of beauty. His cream-colored robe fell to His > feet. His fez slightly tipped, as I had grown accustomed > to seeing it at times. In fact the position of that headdress > seemed to me often indicative of His mood-humorous, > slightly tipped; welcoming, a backward slant; > grave and serious, firmly on His crown of silvery hair; > authoritative and commanding, slightly over His dome > like brow. These may be fanciful differentiations but > much of my time during my many meetings with Him > had been spent in silent watchfulness of that compelling > figure, and many must have noted, as had I, that > one of His most characteristic movements was the involuntarily > lifted hand adjusting the fez to a new angle. > > My memory recalls the scene as though yesterday my > eyes beheld it. The large, low-ceiled saloon was crowded. > At least one hundred, possibly more of the friends were > there. The Persians who had accompanied Him to this > country surrounded Him-more correctly speaking, > were grouped behind Him. Indicative of the Oriental > > > > attitude toward the Master was the noticeable fact that > never, under any circumstances, would one of them > dream of standing in front of Him, or even beside Him, > unless summoned or delivering a message. When walking > always were they in the rear. Even when accompanied > by only one, and conversing with Him, that one always > walked an appreciable few inches behind Him. When > speaking with Him they rarely raised their eyes to His > face. In His presence they stood as before a king. How > different the Western believer's attitude! Our boasted > democracy has its windy aspects under any circumstances, > but when in the presence of spiritual majesty > humility is freedom. > Few of us found seats. The chairs and lounges were > limited and we were many. The interpreter, who had > long been His secretary and was now returning with > Him, stood a pace behind Him. And then He spoke. For > the last time, in this world, that beloved voice resounded > in my ears. I have often mentioned the quality of that > voice. Never shall it be forgotten by those who truly > heard it. It had a bell-like resonance unapproached by > any other. It seemed to carry with it the music of another > world. Almost one could imagine an accompaniment of > unseen choirs. > > "This is my last meeting with you. 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. Therefore you must manifest the greatest kindness > > > > and love towards the nations of the world, setting aside > fanaticism, abandoning religious, national and racial > prejudice. .... Therefore if anyone offends another > he offends God. God loves all equally. As this is true > should the sheep quarrel amongst themselves? They > should manifest gratitude and thankfulness to God, and > the best way to thank God is to love one another. > Beware lest ye offend any heart, lest ye speak against > anyone in his absence, lest ye estrange yourselves from > the servants of God. Direct your whole effort towards > 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 on your > behalf; therefore this is my prayer and exhortation." > > After a reference to the war then being carried on in > the Balkans, and the arresting sentence; in the light of > what occurred two years later: "A world-enkindling > fire is astir in the Balkans," He continued:- > > "As to you: your efforts must be lofty. Exert yourselves > with heart and soul so that through your efforts > the light of universal peace may shine; that all men may > become as one family; that the East may assist the West > and the West give help to the East. > Consider how the Prophets who have been sent, the > great souls who have appeared and the sages who have > > > > arisen among men, have exhorted mankind to unity and > love. This has been the goal of their guidance and message. > Consider the heedlessness of the world, for, notwithstanding > the efforts and sufferings of the prophets of God, > the nations are still engaged in hostility and fighting. > 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 act in opposition to His will and pleasure. God > blesses and protects their homes; they rage, sack and > destroy each other's homes. Consider their ignorance and > heedlessness! > Your duties are of another kind. for you are informed > of the mysteries of God. Your eyes are illumined, your > ears are quickened with hearing. You must look towards > each other and then towards 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 > muse even treat your enemies as your friends. You must > consider your evil-wishers as your well-wishers. Those > who are not agreeable towards 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 be filled with fragrance; nay, so that > the Ease and the West may embrace each other in love > and deal with each other 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 > > > > the world of heaven and this material sphere shall be > converted 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 this 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 God to strengthen > and bless you." +F1 > > Such ideas and ideals have been expressed by all the > noble ones of the past and present but at this great crisis > in the history of mankind their implications are entirely > different. > (1) They are not only exhortations; they are Commands. > Note the recurrence of the word "must." > (2) They are characterized by their completeness (I > here refer to the full and exhaustive revelations of Baha'u'llah > and their practical exemplification by 'Abdu'l-Baha) > and their definite application to the needs of the hour. > (3) Never in the history of mankind has the mind of > the average man been so matured and prepared to listen > to, and to act upon them, nor so generally aware of the > pressing, immediate need of their application. > (4) For at least 1300 years such ideals and commands > have not found utterance through human lips by One > Who not only spoke them but lived them. > > +F1 Promulgation of Universal Peace, Vol. 11, pp. 464^-67. > > > > (5) These Commands are addressed not to a select > group, not to one nation or race, but to all peoples and individuals > throughout the world, and the call is to form an > entirely new WORLD order, a new type of International > Civilization founded upon these Divine Revelations-for > such is the unequivocal claim.-This World Order having > been explicitly outlined, and directions given for its > practical working, in the voluminous writings and detailed > explanations of Baha'u'llah and 'Abdu'l-Baha. > In order that the reader may have before him a picture > of what this New World Order envisages, I quote a > few words from The Goal of the New World Order > written by Shoghi Effendi, the Guardian of the Baha'i > Faith, in 1931. He quotes from Baha'u'llah's Tablet to > Queen Victoria, written about 1866, as follows: > > "O kings of the earth! We see you adding every year > unto your expenditures and laying the burden thereof on > the people whom ye rule; verily this 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 your > selves, that ye may need armaments no more save in a > measure to safeguard your territories and domains. 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 anyone among > you take up arms against another, rise ye all against him, > for this is naught but manifest justice." > > > > And Shoghi Effendi comments as follows: > > "What else 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 Super-State > 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 judgement > 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 Baha'u'llah, > an Order that shall come to be regarded as the > fairest fruit of a slowly maturing age." +F2 > > (6) During the 93 years since the Message was announced > by the Bab, and in the 74 years since the public > announcement of His Mission and station by Baha'u'llah, > and-more noticeably-during the sixteen years > since the establishment of the function of Guardianship > and the inauguration by Shoghi Effendi of the administrative > framework of the New World Order, the several > millions of enrolled believers in all the countries of the > world have been organized into a coherent, steadfast, > self-sacrificing army which unreservedly accepts these > commands as of divine origin and is prepared to obey > them unquestioningly. > > The attention of the thoughtful ones amongst statesmen, > scientists and laymen has been noticeably aroused > by this unprecedented phenomenon. Year by year this > accelerated motion is increasing. There is therefore > plainly to be seen growing up in the midst of a world of > unrest, confusion and strife; a world of uncertainties and > planless effort, the actual appearance of a new type of > manhood; a new conception of government and citizenship; > > +F2 Goal of the New World Order, pp. 20-21. > > > > a new vision of the practical possibilities of human > life upon this planet. > (7) To whatever cause it may be ascribed it is becoming > increasingly apparent that many, if not all, of the > teachings of Baha'u'llah are being accepted by the > broader minds, the wiser statesmen of the world, irrespective > of their knowledge of the life, or the acceptance of > the station of their Originator. > > The reader may desire, and is entitled to, a proof of the > last assertion. Any complete quotations from men universally > accepted as more or less qualified to speak intelligently > of world affairs would require a large volume. > The quotations given are only meant to be indicative of > a trend of modern thought which any wide reading will > substantiate. > > "Cooperation muse be the leading thought. Not one > country only but the world must be organized into one > commonwealth. National armaments must disappear and > only a sufficient police force remain to keep order. Those > countries in which women are most active in public > affairs are democratic and peace-loving." > Arthur Henderson, President of the Disarmament > Conference at a dinner given by the > Women's Organizations of the Consultative > Group. > > Here two of the commands of Baha'u'llah are supported. > Almost the exact wording of Baha'u'llah's command > > > > is used regarding the method to be followed in disarming. > Also Baha'u'llah's Words regarding the station > of Women in this Day are acknowledged as wise. > > "The liberal scientific research-man's eternal search > for truth in its vase, ever-changing forms-cannot be > too highly encouraged and praised." > Crown Prince Gustaf Adolf of Sweden. > From his address- at the Spring Festival, > Uppsala University. > > This may seem a commonplace to the reader: but when > it is remembered that when Baha'u'llah first voiced the > Command that the "Independent investigation of Truth" > is the first requisite in a divine civilization, such an idea > was generally unacceptable. When I was a boy an energetic > controversy waged for some years over whether > Darwin's theory of the Origin of Species could possibly > be accepted since it seemed to contradict the story of > man's origin as given in Genesis. And I seem to remember > that even today a certain State in this enlightened > country of ours still has a statute quite rigidity enforced, > which is based not upon whether the theory of evolution > has an element of truth, but upon whether it can be justified > by a prejudiced and ignorant interpretation of words > written some thousands of years ago. Galileo, Roger > Bacon, Copernicus lived not so long ago and we still have > with us the Index Expurgatorius. > > > It is an unquestioned fact that prior to the middle > of the 19th Century the final decision as to what constituted > Truth was almost exclusively in the hands of ecclesiastics, > and the pursuit of science untrammeled was > difficulty to say the least. Not until Baha'u'llah issued > His Commands relative to the oneness of science and religion > did the freedom of the mind attain its birth. Coincidence > if you like, but there it is. > > "The present time is not an economic revolution but > a spiritual revolution. We, the people of today, are > passing through the most momentous and far-reaching > changes that have taken place since the beginning of > recorded history. Science has made us the undisputed > masters of all the forces of Nature. There is enough > grain to feed everybody. There is enough wool to clothe > everybody. There is enough stone and mortar to house > everybody. And yet the picture all around us is one > of vast hopelessness and despair. > Something therefore must be wrong with the picture! > That is what we say. Would it not perhaps be a little > fairer to confess: "Something is wrong with ourselves?' > 'To have or to be!' I shall submit that terrific sentence > to all who have eyes to see and ears to hear and that true > spiritual courage that is the basis of all permanent progress." > Hendrick Van Loon. "To Have or to Be." > > "It may be that, without freedom from one's self, all > other freedom is vain.. . . Perhaps in the deeper realization > of our inevitable brotherhood, perhaps in our increased > awareness of values other than material, there > > > > may be the germs of a lasting faith by means of which > the diverse peoples of this nation may be united in a > common purpose. . .. We need a unifying faith by means > of which some part of the responsibilities that we are > now carrying may be lifted from us, in the light of which > our way may be made clearer before us." > Margaret Cary Madeira. Atlantic Monthly. > > "No system of human relationships can succeed if > operated in the attitude and with the intention of mutual > exploitation. > Any system will succeed if operated in the spirit of > mutual service; indeed, in this spirit the need of systems > would disappear." > Jas. H. Cousins. The Young Builder. > > "In all these spheres-the economic, the racial, the > international, which in many places overlap-there are > signs that the golden age is dawning. It will not come > automatically. It will come, as reforms have always come, > because some heroic souls count not their lives dear > in order that they may translate from the ideal to the > actual those truths by which Jesus Christ lived and for > which He died." > D. G. W. Stafford, of University Temple, > Seattle, at the Institute of World Affairs. > > "Not only in relation to our physical needs but in > relation also to our mental needs does our new interrelated > civilization play a vital pan. Spiritually we cannot > go back to the water-tight divisions, to the narrow > loyalties, to the little sectarianisms which characterized > the old way of life. > > > A new and wider trail has been blazed; and while > there will undoubtedly be an occasional loss of direction, > as there is at the present moment, the trend toward a > world economy and a planetary consciousness is too > definitely under way to be permanently reversed. > Raymond B. Fosdick. Scientific American. > > It would be possible to continue such quotations almost > indefinitely, and to cap each one with the definite > command of Baha'u'llah; but surely any unprejudiced > mind, after even a cursory study of the writings of Baha'u'llah > and 'Abdu'l-Baha, will .find innumerable examples > of the fulfillment of their commands in the daily press, > current magazines, the announcements from laboratory, > national council chambers, the work rooms of inventor, > and mechanic; "Whether we look or whether we listen" > we see and hear on every hand the fulfillment of Their > Words, the obedience to Their Commands. > > While 'Abdu'l-Baha was in this country He said to one > who mourned the conditions prevailing throughout the > world, then in far less distress than now, that we should > not be disturbed, that whatever may occur in the future > we must know always that nothing happens that does not > forward the Kingdom of Baha'u'llah. His Will is supreme. > > Speaking in Montclair, N.J., June 23, 1912, 'Abdu'l-Baha > said: > > > > "None of the Prophets of God were famous men but > they were unique in spiritual power. Love is the eternal > sovereignty. Love is the divine power. By it all the > kings of the earth are overthrown and conquered. What > evidence of this could be greater than the accomplishment > of Baha'u'llah? He appeared in the East and was > exiled. He was sent to the prison of Akka in Palestine. > Two powerful despotic kings arose against Him. During > His exile and imprisonment He wrote Tablets of authority > to the Kings and rulers of the world, announcing His > spiritual sovereignty, establishing the religion of God, > upraising the heavenly banners of the Cause of God." +F1 > > Again speaking at a dinner in Washington, D.C, April > 22, 1912, only ten days after His arrival in this country, > He said: > > "Today in this meeting we have an evidence of how > Baha'u'llah through the power of the Love of God has > exercised a wonderful spiritual influence throughout the > world. From the remotest pans of Persia and the Orient > He has caused men to come to this table to meet with the > people of the West in the utmost love, affection and > harmony. Behold how the power of Baha'u'llah has > brought the East and the West .together. And 'Abdu'l-Baha > is standing, serving you. There is neither rod nor > blow, whip nor sword; but the power of the Love of > God has accomplished this." +F2 > > +F1 Promulgation of Universal Peace, Vol. I, p. 206. > +F2 Ibid., p. 40. > > > The point I am endeavoring to make is this: That > Baha'u'llah lays claim to a Divine Power which over > rules men and nations; that this Power is the power of the > Love of God; that everything that is happening in this > world today is evidence of that overruling Power; that > investigation of the Commands and foresight of Baha'u'llah > and His Exemplar compared with the events > transpiring in the world since 1853 will bear testimony > to the effectiveness of that Power, and finally, that there > is unmistakable evidence on every hand; in every quarter > of the globe; amongst every type of mind and every activity, > that world opinion is moving with accelerated motion > into line with a world order exactly corresponding to > the plan outlined by Baha'u'llah, promulgated and exemplified > by 'Abdu'l-Baha, and now, at this very moment, > being organized, administrated and operated by His > grandson, Shoghi Effendi, from the international center > at Haifa, Palestine. > > What, then, is the complete picture of the situation? It > is beyond the bounds of the human mind to give this > picture in its fullness, and beyond the limits of this book > even to portray so much of it as is within these bounds. > But enough has been pointed out to allow for a brief and > graphic picture of its essential elements. > We see a small group numbering several millions of > souls, scattered in all parts of the world, composed of > every nation, race and creed, without reservation accepting Baha'u'llah as the Supreme Law-giver for the world > organization of a new order of civilization, and ready to > sacrifice all, even to life itself in His service. Balancing > > > > this, and working in complete harmony with it, we see > the League of Nations gradually coming into line with > these Laws; we see world opinion coming to a realization > that such laws are indispensable if any true civilization > is to exist, and we see the framework of that new order > actually growing rapidly before our very eyes under the > administration of Shoghi Effendi. Let him who reads investigate > with open mind and ask himself whether such a > movement may with wisdom be neglected. > > To return to the scene on the S. S. Celtic. When > 'Abdu'l-Baha had finished His brief talk He requested all > present to come to Him that He might take their hands in > a parting expression of His love. How impressive that > scene, how filled with a significance beyond words to express, > how fragrant with an atmosphere of a world far > removed from the sordid world around us, may only be > intimated. > We slowly passed in front of Him. To each He gave a > handful of the flowers massed near Him-of which, by- > the-way, none remained when He had finished-and to > each He spoke a few words of love and encouragement. > When my own turn came I again forgot all but His near > ness and the overwhelming fact that never again in this > world would I see Him, or hear that beloved voice. I > impulsively dropped to a knee, raised His hand with mine > and placed it upon my head. Never shall I forget the > relaxation of that arm and hand. It made no move of > itself. It was a dead weight in my clasp. But His face > was illumined with transcendent light. > Here was my final, indelible impression of that supreme > > > humility, evanescence, servitude and love which > ever characterized His slightest act, and which never > failed. > > The friends gathered on the wharf looked up at the > figure of their Master as the ship slowly moved into the > river. 'Abdu'l-Baha stood at the rail. His white hair and > beard moved by the breeze. His erect, majestic figure outlined > clearly. In His hand I noticed the rosary which was > His constant companion. His lips were moving. I could > easily read those lips. "Allah'u' Abha!" "Allah'u' Abha!" > "God the Most Glorious!" "God the Most Glorious!" > > > > Chapter Fifteen > > BY THEIR FRUITS SHALL YE KNOW THEM. > FOUR TABLETS. > > "If ye believe in Me I will make you the friends of > My soul in the Realm of My Greatness and the companions > of My Perfection in the Kingdom of My Might > forever." > Baha'u'llah. > > IT WAS about two or three months after 'Abdu'l-Baha > had left America that I came into the realization, > a conviction which has never since wavered for an > instant, of the respective stations of the Bab, as the "First > Point" of Light on the horizon of the New Day; of Baha'u'llah, > "The Glory of God," as the "Manifestation of the > Lights of the Essence in the Mirror of Names and Attributes," > and of His Son, 'Abdu'l-Baha' as the Center of > His Covenant, the divinely appointed exemplar, the perfect > Man, whose mission it was to manifest the beauty of > holiness in the station of perfect servitude to God and > man-"I am the servant of the servants of God." > Strangely enough this conviction was the direct outcome > of spiritual service. It became overwhelmingly apparent > > > > that for the first time in my ministry I was able, > in a deeply transforming manner, to assist souls struggling > in the grasp of temptation, sorrow, perplexity of > mind and confused with all the intricate problems of life > and death. > A spiritual intuition seemed to have been born-undoubtedly > derived from the sublime Words upon which > my spirit had been feeding for many months, and still > more from the personal teachings and example of 'Abdu'l-Baha, > that gave to those words that poignancy-which > attracted and melted hearts. I suppose the old terminology > might have used the term: "the gift of the Holy Spirit" > to describe this marvelous happening. All that I know is > that it was an entirely new and very humbling experience. > > The teachings and example of 'Abdu'l-Baha colored > and influenced all relations with my kind. I saw even my > weak attempts to adapt the teachings I had received to > the needs of individual souls result so effectually that I > was filled with a sensation of mingled awe and joy so new, > so overwhelming, that I was carried as if on a torrent of > absolute conviction into such an atmosphere of certitude > that every vestige of my former doubts and uncertainties > vanished as if they had never been. A Voice whispered > across the ages in my deepest soul: "Men do not gather > grapes of thorns, nor figs from thistles." When one sees > with his own eyes human souls awakened, hearts touched > with a divine afflatus, lives deeply affected, sorrow transformed > into content, inward strife and turbulence calmed, > by the Words taken from the prayers and explanations > of these Divine Ones, and applied like a soothing ointment > to the wounds of the soul, to doubt the Spirit from > > > > which" they emanated would have been to doubt all the > prophets of the past; would have been to cast discredit > on the Sermon on the Mount and on all Christian tradition. > "If this is not of God," I said to myself, "then there > is no foundation for faith in God. I would rather be > wrong with this great Faith than seemingly right with all > the doubters and cavillers in the world." From the very > depths of my being there came the cry as uttered by the > firm believers of old: "My Lord and my God!" > Moreover, in my own life such a new orientation occurred > that all events and circumstances; all thoughts and > expressions; all people and conversations acquired a new > significance and a new purport. It seemed as though there > gradually took shape, underlying the smallest as well as > the more important events of daily life, a something solid, > an assurance of it all being well in spite of outward seeming, > which transformed the world. "He had set my feet > upon a rock and established my going." > I remember that one of the members of my family > greeted me one morning, as I entered the room, with the > surprised ejaculation: "Well, what's the good news?" > I suppose my face and bearing was that of one who had > just received the announcement of exceeding good > fortune. > > The meaning of the Words which I had so often quoted > in the more or less perfunctory manner of the theologian > came to me with a novel and striking significance: "Behold > I bring you glad tidings of great joy!" And the > words of Baha'u'llah expressing this same source of > supreme happiness: "This is that which is the spring of > all the gladness of the world." > > > > But it was undoubtedly the receipt of a third Tablet > from the Master which completed my subjugation. I > quote it simply with the prefatory remark that all communications > from 'Abdu'l-Baha are universal and may be > read by any soul and applied to himself if he fulfills the > conditions of the sincere seeker. > > "0 thou my heavenly son: > Thy letter was received. It was a rose-garden from > which the sweet fragrances of the love of God were > inhaled. It indicated that you have held a meeting with > the utmost joy and fragrance. > Your aim is the diffusion of the light of guidance; > the resurrection of the dead hearts, the promotion of the > oneness of the world of humanity and the elucidation of > Truth. Unquestionably you will become confirmed therein > and assisted by the invisible powers. > I have prayed on thy behalf that thou mayest become > the minister of the Temple of the Kingdom and the > herald of the Lord of Hosts; that thou mayest build a > monastery in heaven and lay the foundation of a convent > in the Universe of the Placeless; in all thy affairs that > thou mayest become inspired by the Breaths of the Holy > Spirit, and that thou mayest become so illumined that > the eyes of all the ministers be dazzled by thy brilliancy, > and may long to attain to thy station. > Thou an always in my memory. I shall never forget > the days of our meeting. > Endeavor as much as thou canst that thou mayest > master the Principles of Baha'u'llah, promulgate them > all over that continent, create love and unity between > > > the believers, guiding the people, awakening the heedless > ones and resurrecting the dead. > Convey on my behalf the utmost longing to all the > friends of God. > Upon thee be the Glory of the Most Glorious." > (Signed) 'Abdu'l-Baha Abbas. > > Aside from the apparent fact that this letter was a call, > a summons, a Trumpet-peal from a higher realm to > advance-to "come along up," the meaning, the inner significance, > of some of the phrases used eluded me completely > at the time and still remain only dimly apprehended. > "Assisted by the Invisible Powers"-"Minister of the > Temple of the Kingdom"-"A monastery in heaven"- > and a "convent in the Universe of the Placeless"-what > could such strange phrases mean? > As the years have passed and more and more thoroughly > I have become impregnated with the Divine Utterances > of Baha'u'llah and 'Abdu'l-Baha' a meaning has emerged, > elusive yet definite; vague yet alluring beyond words in > its appeal to the spirit. What if the orchestra is veiled > behind its screen of divine roses, is the music less entrancing, > or the certainty that there is an orchestra there less > convincing because of that? > In order that the reader may inhale the perfume from > those roses and, perchance, hear with the inner ear the > strains from that hidden orchestra, let me quote two passages > from the Words of 'Abdu'l-Baha'. > > > > On April 30th, 1912, He spoke in Chicago, at a meeting > of the Baha'i Temple Unity Convention. From this > I quote: > > "Among the institutes of the Holy Books is that of > the foundation of the Divine Temple. This is conducive > to unity and fellowship among men. The real Temple is > the very Law of God, for to that all humanity must > resort, and that is the Point of Unity for all mankind. > That is the Collective Center. That is the cause of accord > and unity of the hearts. That is the cause of the solidarity > of the human race. That is the source of eternal Life. > Temples are the symbols of that uniting force, in order > that when people gather there in a given edifice of God, > in the House and Temple of God, they may recall the > fact that the Law has been revealed for them and that > the Law is to unite them. That just as this edifice was > founded for the unification of mankind, the Law preceding > and creating this Temple was issued therefore." > > Again: 'Abdu'l-Baha wrote to an American believer > who had asked regarding her membership in a Christian > church: > > "Know thou: in the day of the Manifestation of > Christ many souls became portionless and deprived because > they were members of the Holy of Holies in > Jerusalem. Because of that membership (standing for > exclusiveness and prejudice) they became veiled from > > > > His Brilliant Beauty. Therefore turn thy face to the > Church of God, which consists of divine instructions and > merciful exhortations.+F1 For what similarity is there between > the church of stone and cement, and the Celestial > Holy of Holies? Endeavor that thou mayest enter this > Church of God. Although thou hast given oath to attend > the (material) church, yet thy spirit is under the > Covenant and Testament of the spiritual, divine Temple. > Thou shouldest protect this. The reality of Christ is the > Words of the Holy Spirit. If thou art able, take a portion > thereof." > > Does not a new significance attend the words of John > the divine, as he attempted to portray in symbolic words > the coming of the Kingdom upon earth? "And I saw no > temple therein; for the Lord God Almighty is the Temple > of it." "And the City had no need of the sun for the > Glory of God did lighten it." > (Let it be remembered that the literal translation of > the title "Baha'u'llah" is "the Glory of God.") > To be a "minister" of the Temple of this Kingdom, > then, is simply to be an adherent and promulgator of the > Law of Unity and Love laid down as compulsory upon > all sincere believers in the One God; to be assisted by the > "Invisible Powers" is to be surrounded by those eternal > forces which ever support the courageous warriors for > Truth; to build a "Monastery in Heaven" and a "Convent > in the Universe of the Placeless" is to build such spiritual > fortresses of detachment and severance for the souls of > > +F1 Italics are mine. > > > men that "while living upon the earth they may truly > be in heaven." > To be such a minister is the prerogative of every believer > in the Words of God and the sincere follower of > His Light. What a glorious world this "mound of earth" > will be when all men attain even to a glimmer of this > Light! > Two months later a fourth Tablet was received which > again opened Portals to Freedom into a world of increasing > Light and Beauty. > > "0 thou my respected son: > The letter that thou hast written with the utmost love > became the cause of perfect happiness. Truly, I say, thou > art striving with heart and soul, to obtain the good > pleasure of God. It is assured that this blessed intention > will have great effect. The good intention is like an > ignited candle whose rays are cast to all parts. Now, praise > be to God, that thou hast manifested the utmost effort > so that thou mayest light a candle of guidance in that > region, plant a tree of the utmost freshness and delicacy > in the garden of the world of humanity;, call the people > to the divine Kingdom; become the means of the progress > of intellects and souls; gather the lost sheep under the > protection of the Real Shepherd; cause the awakening > of the sleepy ones; bestow health upon those who are > spiritually sick; enlarge the sphere of human minds; refine > the moral fiber of the people and direct the wandering > birds to the rose-garden of Reality. > Rest thou assured that the Eternal Outpouring shall > > > > descend upon thee, and the Confirmations of His Holiness > Baha'u'llah shall encircle thee. > Convey to all the believers the wonderful Abha > greetings. > Upon thee be the Glory of the Most Glorious." > (Signed) 'Abdu'l-Baha Abbas > Mt. Carmel, > Haifa, Syria, > March 31st, 1914 > > Again a Call! Again a summons to dwell and work in a > higher world! > There are three of these Commands-for as such I have > always understood and accepted them-which particularly > impressed me at the time, and which ever since > have been a subconscious influence upon my meditations > and activities. They are these: "Become the means of the > progress of intellects and souls." "Enlarge the sphere of > human minds." "Refine the moral fibre of the people." > > It needs but the most cursory observation of average > humanity to realize the static nature of its mind, its > cumbrousness, its inability to move out of its chosen or > enforced rut. The mental and spiritual "Sphere" in which > most of us function is a very narrow one. Our horizon is > limited by our personal interests. True, the student and > philosopher go beyond this and pigeon-hole their knowledge > and pride themselves upon their "liberality" of view, > but when it comes to action their horizon also is limited by > personal considerations. I do not forget the saints and > > > > heroes of all time who have placed Truth above self, > family and life. But neither do I forget that the portion of > such has ever been the stake, the dungeon and the Cross. > And, alas, it would seem that neither do "the simple ones > whom men call savants" (as Baha'u'llah so trenchantly > observes) forget it either. They follow Truth just so far > as "her ways are ways of pleasantness and all her paths > are peace," but hesitate when the finger of scorn points > or possessions are threatened, or family deserts. > > Far be it from me to criticize or cavil at this fundamental > quality of a nature common to us all. I simply > point out this incontrovertible fact and that this attitude, > according to the dictum of all the great and holy ones of > the ages, is due to ignorance. Ignorance of the true nature > of Life; ignorance of its infinite horizons; ignorance of > its origins in the unimaginably distant past as well as of > its equally unimaginable glorious future in "all the worlds > of God." > It is this to which 'Abdu'l-Baha refers when He calls > one to "Become the means of the progress of intellects and > souls," and "to enlarge the sphere of human minds." > > As to His summons to "refine the moral fibre of the > people": surely none may doubt the average flaccidity > of that fibre. Our estimates of any moral issue are almost > invariably decided by its personal reaction. If we test our > sense of justice, for instance, by Baha'u'llah's definition: > "Wert thou to observe justice choose for others that > which thou choosest for thyself," +F2 how many of us would > > +F2 Words of Wisdom, Baha'u'llah. > > > > measure up? From the automobile driver in an accident > whose first instinct is to blame the other party, to the > judge on the bench whose decisions are apt to be colored > by its political results, all are tarred by the same brush. > And again the reason is to be found in the limited sphere > of the mind. Those who do so are simply short-sighted. > Their horizon is too narrow, too limited by immediate > considerations, to see clearly the inevitable results. It is > these results which have plainly been written on the > pages of all history, the cumulative effects of which have > now thrown the world into disastrous confusion and > misery. > Surely if ever there were a greater need than this, that > the moral fibre of the people be refined to a point where it > shall be cleansed from those elements foreign to man's > higher and divine nature, and He "stand forth pure and > unsullied by the dross of selfishness" it would be difficult > to find. > The most impressive of the Tablets received from > 'Abdu'l-Baha came to me just about the time of the outbreak > of the World War, early in August of 1914. It is as follows: > > "O thou respected personage: > Thy letter was received. Its perusal imparted to me > great hopefulness, for from its contents it became manifest > that through the ejects of thy entrance into the > Divine Kingdom thou art progressing day by day. > When this progress shall become perpetual and continual, > then thou shall find the Most Great Center in > the Universe of God, and shall clearly behold the Confirmations > > > > of the Holy Spirit. Thou shalt be baptized > in the Fountain of Life and shalt be freed from all the > laws of the world of nature. > Thou shalt become illumined, merciful, heavenly-a > radiant candle in the world of humanity. > Endeavor as much as possible to liberate thyself > wholly from human susceptibilities-so that the powers > of the Kingdom may gain control over thy heart and > thy spirit-to such a degree that although thou art living > on the face of the earth, yet thou mayest truly be in > heaven; that although outwardly thou an composed of > material elements, yet spiritually thou mayest become > composed of heavenly elements. > This is the everlasting glory of man! This is the > eternal sublimity in the world of existence! This is the > never-ending Life! This is the Spirit incarnated in the > heart of humanity! > Upon thee be the Glory of the Most Glorious." > (Signed) 'Abdu'l-Baha Abbas > Home of 'Abdu'l-Baha, > Haifa, Syria. > July 16th, 1914. > > It seems impossible to imagine a higher mandate, a more > provocative appeal, a more stimulating and suggestive > contrast to ordinary ideals or modes of thought. There > is a galvanic quality to such phrases as "Find the Most > Great Center in the Universe of God," "Be freed from > all the laws of the world of nature," and "Liberate thyself > wholly from human susceptibilities." And what shall > be said regarding the hope emphatically proffered that > > > > under certain conditions it is possible that the "Powers of > the Kingdom," those higher Laws and their active exponents > of a Celestial World, may so "gain control" of > one's being that he may actually become composed of > different and holy elements, and may walk this world > outwardly its denizen but inwardly guided and motivated > by influences and powers emanating from a far higher > and more real world. > It is possible that the reader may consider such ideas > as fantastic. Nor should that be an incomprehensible attitude > unless he has some knowledge of the lives and > teachings of Baha'u'llah and His Son, and-I may emphatically > add-the lives and martyrdoms of thousands of > their followers and lovers. > As for myself: I have seen with my own eyes a Life > so far above the sort of life lived by the ordinary man > that any comparison based on its activation by ordinary > motives is incredible. 'Abdu'l-Baha certainly revolved > around a "Center" vastly different from the ego- > centeredness of mankind. He, while outwardly clothed > in man's habiliments, inwardly was palpably clothed with > the "characteristics of God." So plainly was He free > from "all the laws of the world of nature" and liberated > from captivity to "human susceptibilities" that one could > not be in the same room with Him and not feel the atmosphere > of a higher, calmer, nobler world radiating from > Him. > > What, then, shall be our reaction when He calls us to > join Him in that World of the Spirit? One of only three > attitudes seems to be possible: (a) He was a visionary, > > > > an impractical idealist and not to be taken seriously. > (b) He was unique in type and capabilities and spoke > and acted from a background of wisdom and capacity > unattainable by other men. (c) He was a Herald of a > World of Reality of which this phenomenal world is like > an upside-down reflection; a Summoner to all men to > leave the seeming and live on the plane of the Real; an > Exemplar to humanity that such an utter alteration of > orientation is not only possible but imperative if any measure > of happiness, tranquillity, wisdom and prosperity is > to be attained. > Let us examine each of these possibilities, for there are > no others and we must decide on one of them, unless we > are willing to dodge the issue entirely and refuse to think. > > (a) 'Abdu'l-Baha's whole life contradicted this assumption > that He was a visionary, an impractical idealist. > When He addressed the student body at Leiand Stanford > University He was introduced by its president, David > Starr Jordan, in these words: " 'Abdu'l-Baha will surely > unite the East and the West for He treads the mystical > way with practical feet." He was a successful business > man and was often consulted by other men, not believers > by the way, as to the conduct of their businesses. One > of His outstanding characteristics was a calm judgment > in all material affairs; a poise in dealing with men and > occasions of all kinds unrivaled by the most astute of > captains of industry. He has been known to go into the > kitchen and prepare a meal for His guests. He never failed > in such small attentions as seeing that the room where > His visitors were entertained contained every possible > > > > comfort, though He paid no attention to His own > comfort. > In short, the slightest investigation into the facts will > force the conclusion that our first hypothesis is untenable. > > (b) That He was possessed of powers more than > human and therefore we could not be expected to be like > Him. This is the easy explanation. It is the "alibi" so often > used by those who demand an excuse for the discrepancy > between their ideals and actions. The modern term for > this kind of thing is "rationalizing." > The difficulty of accepting it is that by its acceptance > we automatically reject the teachings and example of all > the great souls of the past and present. To those bred in > the Christian tradition it means the placing of the Christ > in the category of an unapproachable perfection and pay > no regard to His constant reiteration of the necessity for > "walking in His way," "loving one another as I have > loved you," "taking up one's cross daily and following > Me." It is also to disregard the philosophies of the noblest > of mankind who make no claims to divine authority. > Such men as Socrates, Epictetus, Marcus Aurelius, > Emerson, and countless others whose lives have proven > the possibility of approximating deeds to words. > And worst of all results from such a decision, or so it > seems to the writer at least, is the degrading corollary > that man's progress has ceased; that the present condition > of the world, which is due to man's disregard of, and > unbelief in, any such world as 'Abdu'l-Baha intimates in > the above Tablet, is the normal and unchangeable condition. > It means that the "laws of the world of nature" are > > > > irrevocable; that it is man's proper state for him "to be > read in tooth and claw with raven"; that there is no destiny > beyond the grave and consequently no higher world of > activity to which to prepare. > No! To me this is an unthinkable, a monstrous conclusion. > > Let us examine without prejudice the third hypothesis, > namely, that Baha'u'llah came into the world into the world as the latest > of the long line of Revealers of the Divine Will for the > express purpose of opening to men the world of Reality; > to focus the attention of men upon a type of life, a sphere > of activity which heretofore has remained more or less > in the background of men's effective energies, and that > His Son, 'Abdu'l-Baha, is the living proof of man's ability > to live and move and work in that World of Reality and > thus build in actuality that Kingdom on earth which > Jesus told us to expect and for which He commanded > us to petition. > To this writer such an hypothesis is not only satisfying > but supremely rational and understandable. That there is > such a sphere of action; (which is what is meant by the > term "World") is abundantly demonstrated not only by > the peaks of humanity but in varying degrees by every > human soul. Man's selfishness ("that strange disease" as > 'Abdu'l-Baha designates it) has heretofore clouded that > World, but within the last half-century more and more > Its Light has shone. Our Red Cross society, our International > Peace organizations, The League of Nations, > Even our community chests, are demonstrating > its existence and influential power. > Baha'u'llah has simply called all men to make that > > > > sphere of action the realm of which they shall constantly > and consciously move, speak and act. In effect He says > to us; "You have tried it in a small degree, why not extend > it to embrace every detail of life?" > In order that this may be accomplished, is it not plain > that guidance is necessary? This complex world is very > sick. It is dieing from lack of a skilled physician. Its disease > is so complicated, so affecting every part and organ, and > the attending physicians-the statesman, moralists, and > idealists-so ignorant of the underlying causes, that eminent > dissolution is impending. Shall we come to the > despairing conclusion that there is no wise Physician? > Shall we supinely acquiesce that this dissolution is assured, > and stand with watch in hand at the bedside of the > dying patient awaiting the inevitable hour? Or shall we, > possibly as a last desperate resort, if our faithless souls so > wish to call it, turn to One who at least lays claim to > ability to diagnose and prescribe? One who declares over > and over again in Words of matchless power and eloquence > His Divine Power to heal? From many such I > quote: > > 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 and all- > powerful and inspired Physician. This, verily, is the truth, > and all else is not but error." > Gleanings from the Writings of Baha'u'llah, p. 255.+F3 > > +F3 Promulgation of Universal Peace, Vol. I, p. 246. > > And 'Abdu'l-Baha says: > "The body of the human world is sick. Its remedy > and healing will be the oneness of the kingdom of > humanity. Its life is 'The Most Great Peace.' Its illumination > and quickening is love. Its happiness is the attainment > of spiritual perfections. It is my hope that through the > bounties and favors of the Blessed Perfection (one of > the titles of Baha'u'llah) we may find a new life, acquire > a new power and attain to a wonderful and supreme > source of energy so that the *Most Great Peace' of divine > intention shall be established upon the foundation of the > unity of the world of men with God." > > And not only does Baha'u'llah claim the ability to > diagnose and heal, but also the Supreme Authority to > command, to lead, to conquer. > > "O kings of the earth! The Most Great Law hath been > revealed in this spot, this scene of transcendent splendor. > Every hidden thing hath been brought to light, by virtue > of the Will of the Supreme Ordainer, He who hath > ushered in the Last Hour, and every irrevocable decree > expounded. > "Ye are but vassals, 0 kings of the earth! He who > is the King of kings hath appeared, arrayed in His most > wondrous Glory, and is summoning you unto Himself, > the Help in peril, the Self-Subsisting." > Baha'u'llah to the rulers. > Gleanings from the writings of Baha'u'llah, p. 21. > > > > Never in all the history of the Prophets of the past > have such tremendous affirmations been made, such Divine > Authority been claimed, such power demonstrated. And > let us not forget that for forty years this sublime One bore > the persecutions and tortures of cruel kings and priests; > that He lived to see thousands of His devoted believers > suffer the same fate, even unto death; that throughout all > of this long period never did He cease proclaiming His > Divine Mission with an inflexible determination and an > unconquerable Majesty which humbled in the end even > His worst enemies. Let those who have shed one drop of > blood in upholding their ideal of Truth be the first > doubters! > > To those who see "with the eye of God," who possess > that spiritual vision without which we are as "those who > having eyes see not," is revealed that World of Reality > whose "Most Great Center" is the Manifestation of God > in this great Day of His Revelation. > > We have been revolving around such limited centers, > such petty interests, that our horizons have been circumscribed > to such an extent that it is all but impossible for > us to conceive a "Most Great Center" attaining to which > we view the "Universe of God" spread before our wondering > eyes, and scan a "Supreme Horizon" including all > the sons of men; in the Light of which, the Glory of which, all > problems are solved, all flames of strife extinguished > in that unity and love which is the basis of the Laws of the > universe. > > > > Nevertheless, the Christs of the ages, the Guides and > Leaders of mankind, have ever insisted on the reality, the > supremacy of this Divine World. Let such as are men of > courage and action obey and follow them! > > In September of 1916, when the World War was at > its height, and communication between the Orient and > Occident was difficult, I received a postal-card from the > secretary of "'Abdu'l-Baha, containing His final Tablet to > me. It was not signed by Him and the original has not > yet come to my hand, so I transcribe the postal-card as > I received it so that the record may be complete. > > Haifa, Syria, > June 22d, 1916. > "My dear brother in the Cause of humanity: > The reports of your services, your travels and lectures > are most stimulating to the friends in the Holy Land > and conducive to the happiness of the heart of "'Abdu'l-Baha. > He loves you and prays for your spiritual success > and prosperity. He has revealed a wonderful Tablet in > your name, the translation of which is the following: > > 0 thou speaker in the Temple of the Kingdom! > Praise be to God that most of the time thou > art traveling, going from city to city raising the > melody of the Kingdom in meetings and churches, > and announcing the glad-tidings of Heaven. > It is recorded in the Gospel that John the > Baptist was crying in the wilderness: "Prepare ye > the way of the Lord, make His Paths straight, > for the Kingdom of God is ac hand." > He was crying in the wilderness, but thou art > crying m populous cities. Although the ministers > have brilliant crowns on their heads, yet it is > my hope that thou mayest crown thy head with > the diadem of the Kingdom-such a diadem > whose brilliant jewels may illuminate the dark > passages of future centuries and cycles. > God says in His great Book, Qur'an, "He > especializes with His Mercy whomsoever He > willeth." That is. God distinguished! with His > favor and bestowal a number of souls and marks > them with His own seal of approval. A similar > statement is revealed in the Gospel: "Many are > called but few are chosen." Now, praise be to > God that thou art one of those "few." > Appreciate thou the value of this bounty, and > occupy thy time as much as thou canst in the diffusion of the > diffusion of the fragrances of God." > Upon thee be greetings and praise. > (Signed) 'Abdu'l-Baha Abbas. > > > > Chapter Sixteen > > CONCLUSION > > "The holy Manifestations of God come into the world > to dispel the darkness of the animal, or physical, nature > of man, to purify him from his imperfections, in order > that his heavenly and spiritual nature may become > quickened, his divine qualities awakened, his perfections > visible, his potential powers revealed and all the virtues > of the world of humanity latent within him may come > to life." > 'Abdu'l-Baha. > > SO here is the story. Not what it should be as an attempt > towards the portrayal of what, to me, has > seemed the perfect life, but so far as the influence which > that Life has had upon my own, it has been unreserved. > For eight months that Figure moved before me. In spite > of the 25 years that have elapsed, still is it distinct and > vital. Memory has pictures which words may never paint. > However sadly incomplete and inadequate the endeavor > to portray that Life may be, it has been a great happiness > to make the attempt. I lay it before the reader with sincere > humility and love. > How could such a picture be complete? The brief span > > > > of years which we dare to speak of as "life" is so confused > with details foreign to the true issues involved that when > there enters upon this scene One who lives with calm > assurance in a World in which confusion is unknown, > yet who understands the turmoil of men's hearts and > knows the remedy, how could it be possible for one still > in that anarchy of thought and action adequately to portray > Him who brings illumination? How draw the picture > graphically? How make others see and hear as He did? > > To me there is only one way in which that Life may > even feebly be understood. An assumption must be made > and a clear-cut conviction arrived at. This may be simply > stated. It is this: > The world of phenomena, the "contingent world," the > world as ordinarily accepted, is not the real world. The > life we live from day to day with its monotonous round > of eating and drinking; its sleeping and waking hours; > its routine of work, play, study, birth and death; its varieties > of poverty and wealth, of learned and ignorant, of > powerful and weak-all this is a mask hiding the face of > Reality. The endless attempts to solve the riddle clothed > in high-sounding titles-Philosophy, Education, Science, > Statesmanship-are all a species of groping in the dark. > Life does not "begin at 40," it begins in God. We do > not "live on 24 hours a day"; "In Him we live and move > and have our being," and ages of preparation precede > this little "life," and ages to come are its fulfillment. > > Scholasticism provides no answer to the demands of > men for a satisfaction of those primal needs of the spirit. > > > > Religion, as generally understood-being, as it is, a mixture > of tradition, social convention, and more or less correct > estimates of the immediate problems confronting the > people, and all savored with a salt which has lost its savor- > provides no satisfaction to the hungry souls of men. In > all this confusion of thought and action no rock is found > upon which man may plant his spiritual feet and be confident > in his treading. > > If this is not the real world where is it? What is it? > How find it? As I have intimated, the answer is plain > enough to those who are not entirely "submerged in the > sea of materialism." Most of mankind may be likened to > a man lost in a London fog so that the well-known way > to his own door is blotted out. The fog which blinds our > spiritual vision is composed of the "selfish disorders, intellectual > maladies, spiritual sicknesses, imperfections and > vices" which surround us and hold us in thralldom. The > Prophets of God, the Will and Love of God enshrined in > the temple of man, have brought the Light of the Sun > of Reality which alone can dissipate the fog, place man > upon the right path and free him from that thralldom. > > The Eternal Christ coming to the aid of distracted > humanity about once in every thousand years alone is the > Portal to Freedom. Ever to the keen of vision, the quick > of hearing, the possessors of heart. His Divine Voice calling > to enter. His loving hands pointing and assisting, have > been apparent. > > > > Again, in this Day in which we live our little span of > years, has the latest of these "Sign-Posts" to the Path declared > His Mission and issued His Call. > It was my inestimable privilege to watch and talk with, > for a period of eight months, the Son of Baha'u'llah, the > Center of His Covenant, the perfect exemplar of His > Word and Life; the One by whom "He hath caused to > appear the traces of the Glory of His Kingdom upon the > earth." > > Here I saw a man who, outwardly, like myself, lived in > the world of confusion, yet, inwardly, beyond the possibility > of doubt, lived and worked in that higher and > real world. All His concepts, all His motives, all His > actions, derived their springs from that "World of > Light." And, which is to me a most inspiring and encouraging > fact. He took it for granted that you and I, the > ordinary run-of-the-mill humanity, could enter into and > live and move in that world if we would. > > To those who have read this chronicle with the "eye > of heart" some glimmer of conviction may have come > that such a world is open to them, such a life may be > approximated for themselves, such a portal may be entered > by their feet, such a freedom be attained. It is with > this hope that my story has been told. > > January 7, 1937. > > — *Portals to Freedom*