the Most Holy Book, forbidden; for it is the cause of chronic diseases,
weakeneth the nerves, and consumeth the mind." "Drink ye, O handmaidens of
God," Baha'u'llah Himself has affirmed, "the Mystic Wine from the cup of
My words. Cast away, then, from you that which your minds abhor, for it
hath been forbidden unto you in His Tablets and His Scriptures. Beware
lest ye barter away the River that is life indeed for that which the souls
of the pure-hearted detest. Become ye intoxicated with the wine of the
love of God, and not with that which deadeneth your minds, O ye that adore
Him! Verily, it hath been forbidden unto every believer, whether man or
woman. Thus hath the sun of My commandment shone forth above the horizon
of My utterance, that the handmaidens who believe in Me may be illumined."
It must be remembered, however, that the maintenance of such a high
standard of moral conduct is not to be associated or confused with any
form of asceticism, or of excessive and bigoted puritanism. The standard
inculcated by Baha'u'llah seeks, under no circumstances, to deny anyone
the legitimate right and privilege to derive the fullest advantage and
benefit from the manifold joys, beauties, and pleasures with which the
world has been so plentifully enriched by an All-Loving Creator. "Should a
man," Baha'u'llah Himself reassures us, "wish to adorn himself with the
ornaments of the earth, to wear its apparels, or partake of the benefits
it can bestow, no harm can befall him, if he alloweth nothing whatever to
intervene between him and God, for God hath ordained every good thing,
whether created in the heavens or in the earth, for such of His servants
as truly believe in Him. Eat ye, O people, of the good things which God
hath allowed you, and deprive not yourselves from His wondrous bounties.
Render thanks and praise unto Him, and be of them that are truly
thankful."
As to racial prejudice, the corrosion of which, for well-nigh a century,
has bitten into the fiber, and attacked the whole social structure of
American society, it should be regarded as constituting the most vital and
challenging issue confronting the Baha'i community at the present stage of
its evolution. The ceaseless exertions which this issue of paramount
importance calls for, the sacrifices it must impose, the care and
vigilance it demands, the moral courage and fortitude it requires, the
tact and sympathy it necessitates, invest this problem, which the American
believers are still far from having satisfactorily resolved, with an
urgency and importance that cannot be overestimated. White and Negro, high
and low, young and old, whether newly converted to the Faith or not, all
who stand identified with it must participate in, and lend their
assistance, each according to his or her capacity, experience, and
opportunities, to the common task of fulfilling the instructions,
realizing the hopes, and following the example, of 'Abdu'l-Baha. Whether
colored or noncolored, neither race has the right, or can conscientiously
claim, to be regarded as absolved from such an obligation, as having
realized such hopes, or having faithfully followed such an example. A long
and thorny road, beset with pitfalls, still remains untraveled, both by
the white and the Negro exponents of the redeeming Faith of Baha'u'llah.
On the distance they cover, and the manner in which they travel that road,
must depend, to an extent which few among them can imagine, the operation
of those intangible influences which are indispensable to the spiritual
triumph of the American believers and the material success of their newly
launched enterprise.
Let them call to mind, fearlessly and determinedly, the example and
conduct of 'Abdu'l-Baha while in their midst. Let them remember His
courage, His genuine love, His informal and indiscriminating fellowship,
His contempt for and impatience of criticism, tempered by His tact and
wisdom. Let them revive and perpetuate the memory of those unforgettable
and historic episodes and occasions on which He so strikingly demonstrated
His keen sense of justice, His spontaneous sympathy for the downtrodden,
His ever-abiding sense of the oneness of the human race, His overflowing
love for its members, and His displeasure with those who dared to flout
His wishes, to deride His methods, to challenge His principles, or to
nullify His acts.
To discriminate against any race, on the ground of its being socially
backward, politically immature, and numerically in a minority, is a
flagrant violation of the spirit that animates the Faith of Baha'u'llah.
The consciousness of any division or cleavage in its ranks is alien to its
very purpose, principles, and ideals. Once its members have fully
recognized the claim of its Author, and, by identifying themselves with
its Administrative Order, accepted unreservedly the principles and laws
embodied in its teachings, every differentiation of class, creed, or color
must automatically be obliterated, and never be allowed, under any
pretext, and however great the pressure of events or of public opinion, to
reassert itself. If any discrimination is at all to be tolerated, it
should be a discrimination not against, but rather in favor of the
minority, be it racial or otherwise. Unlike the nations and peoples of the
earth, be they of the East or of the West, democratic or authoritarian,
communist or capitalist, whether belonging to the Old World or the New,
who either ignore, trample upon, or extirpate, the racial, religious, or
political minorities within the sphere of their jurisdiction, every
organized community enlisted under the banner of Baha'u'llah should feel
it to be its first and inescapable obligation to nurture, encourage, and
safeguard every minority belonging to any faith, race, class, or nation
within it. So great and vital is this principle that in such
circumstances, as when an equal number of ballots have been cast in an
election, or where the qualifications for any office are balanced as
between the various races, faiths or nationalities within the community,
priority should unhesitatingly be accorded the party representing the
minority, and this for no other reason except to stimulate and encourage
it, and afford it an opportunity to further the interests of the
community. In the light of this principle, and bearing in mind the extreme
desirability of having the minority elements participate and share
responsibility in the conduct of Baha'i activity, it should be the duty of
every Baha'i community so to arrange its affairs that in cases where
individuals belonging to the divers minority elements within it are
already qualified and fulfill the necessary requirements, Baha'i
representative institutions, be they Assemblies, conventions, conferences,
or committees, may have represented on them as many of these divers
elements, racial or otherwise, as possible. The adoption of such a course,
and faithful adherence to it, would not only be a source of inspiration
and encouragement to those elements that are numerically small and
inadequately represented, but would demonstrate to the world at large the
universality and representative character of the Faith of Baha'u'llah, and
the freedom of His followers from the taint of those prejudices which have
already wrought such havoc in the domestic affairs, as well as the foreign
relationships, of the nations.
Freedom from racial prejudice, in any of its forms, should, at such a time
as this when an increasingly large section of the human race is falling a
victim to its devastating ferocity, be adopted as the watchword of the
entire body of the American believers, in whichever state they reside, in
whatever circles they move, whatever their age, traditions, tastes, and
habits. It should be consistently demonstrated in every phase of their
activity and life, whether in the Baha'i community or outside it, in
public or in private, formally as well as informally, individually as well
as in their official capacity as organized groups, committees and
Assemblies. It should be deliberately cultivated through the various and
everyday opportunities, no matter how insignificant, that present
themselves, whether in their homes, their business offices, their schools
and colleges, their social parties and recreation grounds, their Baha'i
meetings, conferences, conventions, summer schools and Assemblies. It
should, above all else, become the keynote of the policy of that august
body which, in its capacity as the national representative, and the
director and coordinator of the affairs of the community, must set the
example, and facilitate the application of such a vital principle to the
lives and activities of those whose interests it safeguards and
represents.
"O ye discerning ones!" Baha'u'llah has written, "Verily, the words which
have descended from the heaven of the Will of God are the source of unity
and harmony for the world. Close your eyes to racial differences, and
welcome all with the light of oneness." "We desire but the good of the
world and the happiness of the nations," He proclaims, "...that all
nations should become one in faith and all men as brothers; that the bonds
of affection and unity between the sons of men should be strengthened;
that diversity of religion should cease, and differences of race be
annulled." "Baha'u'llah hath said," writes 'Abdu'l-Baha, "that the various
races of humankind lend a composite harmony and beauty of color to the
whole. Let all associate, therefore, in this great human garden even as
flowers grow and blend together side by side without discord or
disagreement between them." "Baha'u'llah," 'Abdu'l-Baha moreover has said,
"once compared the colored people to the black pupil of the eye surrounded
by the white. In this black pupil is seen the reflection of that which is
before it, and through it the light of the spirit shineth forth."
"God," 'Abdu'l-Baha Himself declares, "maketh no distinction between the
white and the black. If the hearts are pure both are acceptable unto Him.
God is no respecter of persons on account of either color or race. All
colors are acceptable unto Him, be they white, black, or yellow. Inasmuch
as all were created in the image of God, we must bring ourselves to
realize that all embody divine possibilities." "In the estimation of God,"
He states, "all men are equal. There is no distinction or preference for
any soul, in the realm of His justice and equity." "God did not make these
divisions," He affirms; "these divisions have had their origin in man
himself. Therefore, as they are against the plan and purpose of God they
are false and imaginary." "In the estimation of God," He again affirms,
"there is no distinction of color; all are one in the color and beauty of
servitude to Him. Color is not important; the heart is all-important. It
mattereth not what the exterior may be if the heart is pure and white
within. God doth not behold differences of hue and complexion. He looketh
at the hearts. He whose morals and virtues are praiseworthy is preferred
in the presence of God; he who is devoted to the Kingdom is most beloved.
In the realm of genesis and creation the question of color is of least
importance." "Throughout the animal kingdom," He explains, "we do not find
the creatures separated because of color. They recognize unity of species
and oneness of kind. If we do not find color distinction drawn in a
kingdom of lower intelligence and reason, how can it be justified among
human beings, especially when we know that all have come from the same
source and belong to the same household? In origin and intention of
creation mankind is one. Distinctions of race and color have arisen
afterward." "Man is endowed with superior reasoning power and the faculty
of perception"; He further explains, "he is the manifestation of divine
bestowals. Shall racial ideas prevail and obscure the creative purpose of
unity in his kingdom?" "One of the important questions," He significantly
remarks, "which affect the unity and the solidarity of mankind is the
fellowship and equality of the white and colored races. Between these two
races certain points of agreement and points of distinction exist which
warrant just and mutual consideration. The points of contact are many....
In this country, the United States of America, patriotism is common to
both races; all have equal rights to citizenship, speak one language,
receive the blessings of the same civilization, and follow the precepts of
the same religion. In fact numerous points of partnership and agreement
exist between the two races, whereas the one point of distinction is that
of color. Shall this, the least of all distinctions, be allowed to
separate you as races and individuals?" "This variety in forms and
coloring," He stresses, "which is manifest in all the kingdoms is
according to creative Wisdom and hath a divine purpose." "The diversity in
the human family," He claims, "should be the cause of love and harmony, as
it is in music where many different notes blend together in the making of
a perfect chord." "If you meet," is His admonition, "those of a different
race and color from yourself, do not mistrust them, and withdraw yourself
into your shell of conventionality, but rather be glad and show them
kindness." "In the world of being," He testifies, "the meeting is blessed
when the white and colored races meet together with infinite spiritual
love and heavenly harmony. When such meetings are established, and the
participants associate with each other with perfect love, unity and
kindness, the angels of the Kingdom praise them, and the Beauty of
Baha'u'llah addresseth them, 'Blessed are ye! Blessed are ye!'" "When a
gathering of these two races is brought about," He likewise asserts, "that
assemblage will become the magnet of the Concourse on high, and the
confirmation of the Blessed Beauty will surround it." "Strive earnestly,"
He again exhorts both races, "and put forth your greatest endeavor toward
the accomplishment of this fellowship and the cementing of this bond of
brotherhood between you. Such an attainment is not possible without will
and effort on the part of each; from one, expressions of gratitude and
appreciation; from the other, kindliness and recognition of equality. Each
one should endeavor to develop and assist the other toward mutual
advancement.... Love and unity will be fostered between you, thereby
bringing about the oneness of mankind. For the accomplishment of unity
between the colored and white will be an assurance of the world's peace."
"I hope," He thus addresses members of the white race, "that ye may cause
that downtrodden race to become glorious, and to be joined with the white
race, to serve the world of man with the utmost sincerity, faithfulness,
love, and purity. This opposition, enmity, and prejudice among the white
race and the colored cannot be effaced except through faith, assurance,
and the teachings of the Blessed Beauty." "This question of the union of
the white and the black is very important," He warns, "for if it is not
realized, erelong great difficulties will arise, and harmful results will
follow." "If this matter remaineth without change," is yet another
warning, "enmity will be increased day by day, and the final result will
be hardship and may end in bloodshed."
A tremendous effort is required by both races if their outlook, their
manners, and conduct are to reflect, in this darkened age, the spirit and
teachings of the Faith of Baha'u'llah. Casting away once and for all the
fallacious doctrine of racial superiority, with all its attendant evils,
confusion, and miseries, and welcoming and encouraging the intermixture of
races, and tearing down the barriers that now divide them, they should
each endeavor, day and night, to fulfill their particular responsibilities
in the common task which so urgently faces them. Let them, while each is
attempting to contribute its share to the solution of this perplexing
problem, call to mind the warnings of 'Abdu'l-Baha, and visualize, while
there is yet time, the dire consequences that must follow if this
challenging and unhappy situation that faces the entire American nation is
not definitely remedied.
Let the white make a supreme effort in their resolve to contribute their
share to the solution of this problem, to abandon once for all their
usually inherent and at times subconscious sense of superiority, to
correct their tendency towards revealing a patronizing attitude towards
the members of the other race, to persuade them through their intimate,
spontaneous and informal association with them of the genuineness of their
friendship and the sincerity of their intentions, and to master their
impatience of any lack of responsiveness on the part of a people who have
received, for so long a period, such grievous and slow-healing wounds. Let
the Negroes, through a corresponding effort on their part, show by every
means in their power the warmth of their response, their readiness to
forget the past, and their ability to wipe out every trace of suspicion
that may still linger in their hearts and minds. Let neither think that
the solution of so vast a problem is a matter that exclusively concerns
the other. Let neither think that such a problem can either easily or
immediately be resolved. Let neither think that they can wait confidently
for the solution of this problem until the initiative has been taken, and
the favorable circumstances created, by agencies that stand outside the
orbit of their Faith. Let neither think that anything short of genuine
love, extreme patience, true humility, consummate tact, sound initiative,
mature wisdom, and deliberate, persistent, and prayerful effort, can
succeed in blotting out the stain which this patent evil has left on the
fair name of their common country. Let them rather believe, and be firmly
convinced, that on their mutual understanding, their amity, and sustained
cooperation, must depend, more than on any other force or organization
operating outside the circle of their Faith, the deflection of that
dangerous course so greatly feared by 'Abdu'l-Baha, and the
materialization of the hopes He cherished for their joint contribution to
the fulfillment of that country's glorious destiny.
Dearly beloved friends! A rectitude of conduct which, in all its
manifestations, offers a striking contrast to the deceitfulness and
corruption that characterize the political life of the nation and of the
parties and factions that compose it; a holiness and chastity that are
diametrically opposed to the moral laxity and licentiousness which defile
the character of a not inconsiderable proportion of its citizens; an
interracial fellowship completely purged from the curse of racial
prejudice which stigmatizes the vast majority of its people--these are the
weapons which the American believers can and must wield in their double
crusade, first to regenerate the inward life of their own community, and
next to assail the long-standing evils that have entrenched themselves in
the life of their nation. The perfection of such weapons, the wise and
effective utilization of every one of them, more than the furtherance of
any particular plan, or the devising of any special scheme, or the
accumulation of any amount of material resources, can prepare them for the
time when the Hand of Destiny will have directed them to assist in
creating and in bringing into operation that World Order which is now
incubating within the worldwide administrative institutions of their
Faith.
In the conduct of this twofold crusade the valiant warriors struggling in
the name and for the Cause of Baha'u'llah must, of necessity, encounter
stiff resistance, and suffer many a setback. Their own instincts, no less
than the fury of conservative forces, the opposition of vested interests,
and the objections of a corrupt and pleasure-seeking generation, must be
reckoned with, resolutely resisted, and completely overcome. As their
defensive measures for the impending struggle are organized and extended,
storms of abuse and ridicule, and campaigns of condemnation and
misrepresentation, may be unloosed against them. Their Faith, they may
soon find, has been assaulted, their motives misconstrued, their aims
defamed, their aspirations derided, their institutions scorned, their
influence belittled, their authority undermined, and their Cause, at
times, deserted by a few who will either be incapable of appreciating the
nature of their ideals, or unwilling to bear the brunt of the mounting
criticisms which such a contest is sure to involve. "Because of
'Abdu'l-Baha," the beloved Master has prophesied, "many a test will be
visited upon you. Troubles will befall you, and suffering afflict you."
Let not, however, the invincible army of Baha'u'llah, who in the West, and
at one of its potential storm centers is to fight, in His name and for His
sake, one of its fiercest and most glorious battles, be afraid of any
criticism that might be directed against it. Let it not be deterred by any
condemnation with which the tongue of the slanderer may seek to debase its
motives. Let it not recoil before the threatening advance of the forces of
fanaticism, of orthodoxy, of corruption, and of prejudice that may be
leagued against it. The voice of criticism is a voice that indirectly
reinforces the proclamation of its Cause. Unpopularity but serves to throw
into greater relief the contrast between it and its adversaries, while
ostracism is itself the magnetic power that must eventually win over to
its camp the most vociferous and inveterate amongst its foes. Already in
the land where the greatest battles of the Faith have been fought, and its
most rapacious enemies have lived, the march of events, the slow yet
steady infiltration of its ideals, and the fulfillment of its prophecies,
have resulted not only in disarming and in transforming the character of
some of its most redoubtable enemies, but also in securing their firm and
unreserved allegiance to its Founders. So complete a transformation, so
startling a reversal of attitude, can only be effected if that chosen
vehicle which is designed to carry the Message of Baha'u'llah to the
hungry, the restless, and unshepherded multitudes is itself thoroughly
cleansed from the defilements which it seeks to remove.
It is upon you, therefore, my best-beloved friends, that I wish to impress
not only the urgency and imperative necessity of your holy task, but also
the limitless possibilities which it possesses of raising to such an
exalted level not only the life and activities of your own community, but
the motives and standards that govern the relationships existing among the
people to which you belong. Undismayed by the formidable nature of this
task, you will, I am confident, meet as befits you the challenge of these
times, so fraught with peril, so full of corruption, and yet so pregnant
with the promise of a future so bright that no previous age in the annals
of mankind can rival its glory.
"DEARLY BELOVED FRIENDS! I HAVE ATTEMPTED, IN THE BEGINNING ..."
Dearly beloved friends! I have attempted, in the beginning of these pages,
to convey an idea of the glorious opportunities as well as the tremendous
responsibilities which, as a result of the persecution of the far-flung
Faith of Baha'u'llah, now face the community of the American believers, at
so critical a stage in the Formative Period of their Faith, and in so
crucial an epoch in the world's history. I have dwelt sufficiently upon
the character of the mission which in a not too distant future that
community must, through the impelling force of circumstances, arise and
carry out. I have uttered the warning which I felt would be necessary to a
clearer understanding, and a better discharge, of the tasks lying ahead of
it. I have set forth, and stressed as far as it was in my power, those
exalted and dynamic virtues, those lofty standards, which, difficult as
they are to attain, constitute nonetheless the essential requirements for
the success of those tasks. A word, I believe, should now be said in
connection with the material aspect of their immediate task, upon the
termination of which, at its appointed time, must depend not only the
unfoldment of the subsequent stages in the Divine Plan envisaged by
'Abdu'l-Baha, but also the acquisition of those capacities which will
qualify them to discharge, in the fullness of time, the duties and
responsibilities demanded by that greater mission which it is their
privilege to perform.