‘Abdu’l-Bahá in London

by ‘Abdu’l-Bahá

Edition 1, (September 2006)

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Contents

‘Abdu’l-Bahá in London

The City Temple: Introduction

On September 10th, the first Sunday after ‘Abdu’l-Bahá’s arrival in England, he spoke from the City Temple pulpit to the evening congregation at the special desire of the Pastor, the Reverend R. J. Campbell.

Though ‘Abdu’l-Bahá’s coming had not been advertised the Church was filled to its utmost capacity. Few that were there will ever forget the sight of that venerable figure clad in his Eastern garb, ascending the pulpit stairs to address a public gathering for the first time in his life. That this should be at a Christian place of worship in the West has its own deep significance. Mr. Campbell introduced the visitor with a few simple words in the course of which he said: “We, as the followers of the Lord Jesus Christ, who is to us and will always be the Light of the World, view with sympathy and respect every movement of the Spirit of God in the experience of mankind, and therefore we give greeting to ‘Abdu’l-Bahá in the name of all who share the spirit of our Master, and are trying to live their lives in that Spirit. The Bahá’í Movement is very closely akin to, I think I might say is identical with, the spiritual purpose of Christianity.”

Before ‘Abdu’l-Bahá left the Church, he wrote in the old Bible used by generations of preachers, the following words in his own native Persian, the translation being added as follows:

Inscription in the Old Bible Written by ‘Abdu’l-Bahá in Persian

This book is the Holy Book of God, of celestial Inspiration. It is the Bible of Salvation, the Noble Gospel. It is the mystery of the Kingdom and its light. It is the Divine Bounty, the sign of the guidance of God.

‘Abdu’l-Bahá Abbás.

Address given by ‘Abdu’l-Bahá at the City Temple

Sunday, September 10th, 1911

O noble friends; seekers after God! Praise be to God! Today the light of Truth is shining upon the world in its abundance; the breezes of the heavenly garden are blowing throughout all regions; the call of the Kingdom is heard in all lands, and the breath of the Holy Spirit is felt in all hearts that are faithful. The Spirit of God is giving eternal life. In this wonderful age the East is enlightened, the West is fragrant, and everywhere the soul inhales the holy perfume. The sea of the unity of mankind is lifting up its waves with joy, for there is real communication between the hearts and minds of men. The banner of the Holy Spirit is uplifted, and men see it, and are assured with the knowledge that this is a new day.

This is a new cycle of human power. All the horizons of the world are luminous, and the world will become indeed as a garden and a paradise. It is the hour of unity of the sons of men and of the drawing together of all races and all classes. You are loosed from ancient superstitions which have kept men ignorant, destroying the foundation of true humanity.

The gift of God to this enlightened age is the knowledge of the oneness of mankind and of the fundamental oneness of religion. War shall cease between nations, and by the will of God the Most Great Peace shall come; the world will be seen as a new world, and all men will live as brothers.

In the days of old an instinct for warfare was developed in the struggle with wild animals; this is no longer necessary; nay, rather, co-operation and mutual understanding are seen to produce the greatest welfare of mankind. Enmity is now the result of prejudice only.

In the Hidden Words Bahá’u’lláh says, “Justice is to be loved above all.” Praise be to God, in this country the standard of justice has been raised; a great effort is being made to give all souls an equal and a true place. This is the desire of all noble natures; this is today the teaching for the East and for the West; therefore the East and the West will understand each other and reverence each other, and embrace like long-parted lovers who have found each other.

There is one God; mankind is one; the foundations of religion are one. Let us worship Him, and give praise for all His great Prophets and Messengers who have manifested His brightness and glory.

The blessing of the Eternal One be with you in all its richness, that each soul according to his measure may take freely of Him. Amen.

This Address is printed by kind permission, from The Christian Commonwealth of September 13th, 1911. Spoken by ‘Abdu’l-Bahá in Persian from the city Temple pulpit, the above translation was then read to the congregation by Mr. W. Tudor-Pole.

St. John’s Westminster: Introduction

On September 17th, ‘Abdu’l-Bahá at the request of the venerable Archdeacon of Westminster addressed the congregation of Saint John the Divine after evening service. With a few warm words characteristic of his whole attitude Archdeacon Wilberforce introduced the revered Messenger from the East, who had crossed seas and countries on his Mission of Peace and Unity for which he had suffered forty years of captivity and persecution. The Archdeacon had the Bishop’s chair placed for his Guest on the Chancel steps, and standing beside him read the translation of ‘Abdu’l-Bahá’s address himself. The Congregation was profoundly moved, and following the Archdeacon’s example knelt to receive the blessing of the Servant of God—who stood with extended arms—his wonderful voice rising and falling in the silence with the power of his invocation. As the Archdeacon said: “Truly the East and the West have met in this sacred place tonight.” The hymn “O God our help in ages past” was sung by the entire assembly standing, as ‘Abdu’l-Bahá and the Archdeacon passed down the aisle to the vestry hand in hand.

Outside the Church, Salvationists were holding their meeting and ‘Abdu’l-Bahá was deeply impressed and touched at the sight of the men, women and children gathered together in the night, at the street corner, praying and singing.

Discourse of ‘Abdu’l-Bahá at St. John’s, Westminster.

September 17th, 1911.

O Noble Friends! O Seekers for the Kingdom of God! Man all over the world is seeking for God. All that exists is God; but the Reality of Divinity is holy above all understanding.

The pictures of Divinity that come to our mind are the product of our fancy; they exist in the realm of our imagination. They are not adequate to the Truth; truth in its essence cannot be put into words.

Divinity cannot by comprehended because it is comprehending.

Man, who has also a real existence, is comprehended by God; therefore, the Divinity which man can understand is partial; it is not complete. Divinity is actual Truth and real existence, and not any representation of it. Divinity itself contains All, and is not contained.

Although the mineral, vegetable, animal and man all have actual being, yet the mineral has no knowledge of the vegetable. It cannot apprehend it. It cannot imagine nor understand it.

It is the same with the vegetable. Any progress it may make, however highly it may become developed, it will never apprehend the animal, nor understand it. It is, so to speak, without news of it. It has no ears, no sight, no understanding.

It is the same with the animal. However much it may progress in its own kingdom, however refined its feelings may become, it will have no real notion of the world of man or of his special intellectual faculties.

The animal cannot understand the roundness of the earth, nor its motion in space, nor the central position of the sun, nor can it imagine such a thing as the all-pervading ether.

Although the mineral, vegetable, animal and man himself are actual beings, the difference between their kingdoms prevents members of the lower degree from comprehending the essence and nature of those of the superior degree. This being so, how can the temporal and phenomenal comprehend the Lord of Hosts?

It is clear that this is impossible!

But the Essence of Divinity, the Sun of Truth, shines forth upon all horizons and is spreading its rays upon all things. Each creature is the recipient of some portion of that power, and man, who contains the perfection of the mineral, the vegetable and animal, as well as his own distinctive qualities, has become the noblest of created beings. It stands written that he is made in the Image of God. Mysteries that were hidden he discovers; and secrets that were concealed he brings into the light. By Science and by Art he brings hidden powers into the region of the visible world. Man perceives the hidden law in created things and co-operates with it.

Lastly the perfect man, the Prophet, is one who is transfigured, one who has the purity and clearness of a perfect mirror—one who reflects the Sun of Truth. Of such a one—of such a Prophet and Messenger—we can say that the Light of Divinity with the heavenly Perfections dwells in him.

If we claim that the sun is seen in the mirror, we do not mean that the sun itself has descended from the holy heights of his heaven and entered into the mirror! This is impossible. The Divine Nature is seen in the Manifestations and its Light and Splendor are visible in extreme glory.

Therefore, men have always been taught and led by the Prophets of God. The Prophets of God are the Mediators of God. All the Prophets and Messengers have come from One Holy Spirit and bear the Message of God, fitted to the age in which they appear. The One Light is in them and they are One with each other. But the Eternal does not become phenomenal; neither can the phenomenal become Eternal.

Saint Paul, the great Apostle, said: “We all, with open face beholding as in a mirror the glory of God, are changed into the same image from glory to glory, as by the Spirit of the Lord.”

O GOD the Forgiver! O Heavenly Educator! This assembly is adorned with the mention of thy holy Name. Thy children turn their face towards thy Kingdom, hearts are made happy and souls are comforted.

Merciful God! cause us to repent of our shortcomings! Accept us in thy heavenly Kingdom and give unto us an abode where there shall be no error. Give us peace; give us knowledge, and open unto us the gates of thy heaven.

Thou art the Giver of all! Thou art the Forgiver! Thou art the Merciful! Amen.

Theosophical Society: Introduction

On September 30th, ‘Abdu’l-Bahá met the Theosophical society at their new Headquarters at the express request of their president Mrs. Annie Besant. After a general history of the movement and sympathetic words of welcome by Mr. A. P. Sinnett, ‘Abdu’l-Bahá rose and delivered to the crowded assembly an address upon the distinctive notes of the Bahá’í teaching, warmly commending the eagerness of the Society in its search for Truth.

Discourse of ‘Abdu’l-Bahá given at the Theosophical Head Quarters.

September 30th, 1911.

O Respected Assembly! O friends of Truth! The inherent nature of fire is to burn, the inherent nature of electricity is to give light, the inherent nature of the sun is to shine, and the inherent nature of the organic earth is the power of growth.

There is no separation between a thing and its inherent qualities.

It is the inherent nature of things on this earth to change, thus we see around us the change of the seasons. Every spring is followed by a summer and every autumn brings a winter—every day a night and every evening a morning. There is a sequence in all things.

Thus when hatred and animosity, fighting, slaughtering, and great coldness of heart were governing this world, and darkness had overcome the nations, Bahá’u’lláh, like a bright star, rose from the horizon of Persia and shone with the great Light of Guidance, giving heavenly radiance and establishing the new Teaching.

He declared the most human virtues; He manifested the Spiritual powers, and put them into practice in the world around Him.

Firstly: He lays stress on the search for Truth. This is most important, because the people are too easily led by tradition. It is because of this that they are often antagonistic to each other, and dispute with one another.

But the manifesting of Truth discovers the darkness and becomes the cause of Oneness of faith and belief: because Truth cannot be two! That is not possible.

Secondly: Bahá’u’lláh taught the Oneness of humanity; that is to say, all the children of men are under the mercy of the Great God. They are the sons of one God; they are trained by God. He has placed the crown of humanity on the head of every one of the servants of God. Therefore all nations and peoples must consider themselves brethren. They are all descendants from Adam. They are the branches, leaves, flowers and fruits of One Tree. They are pearls from one shell. But the children of men are in need of education and civilization, and they require to be polished, till they become bright and shining.

Man and woman both should be educated equally and equally regarded.

It is racial, patriotic, religious and class prejudice, that has been the cause of the destruction of Humanity.

Thirdly: Bahá’u’lláh taught, that Religion is the chief foundation of Love and Unity and the cause of Oneness. If a religion become the cause of hatred and disharmony, it would be better that it should not exist. To be without such a religion is better than to be with it.

Fourthly: Religion and Science are inter-twined with each other and cannot be separated. These are the two wings with which humanity must fly. One wing is not enough. Every religion which does not concern itself with Science is mere tradition, and that is not the essential. Therefore science, education and civilization are most important necessities for the full religious life.

Fifthly: The Reality of the divine Religions is one, because the Reality is one and cannot be two. All the prophets are united in their message, and unshaken. They are like the sun; in different seasons they ascend from different rising points on the horizon. Therefore every ancient prophet gave the glad tidings of the future, and every future has accepted the past.

Sixthly: Equality and Brotherhood must be established among all members of mankind. This is according to Justice. The general rights of mankind must be guarded and preserved.

All men must be treated equally. This is inherent in the very nature of humanity.

Seventhly: The arrangements of the circumstances of the people must be such that poverty shall disappear, and that every one as far as possible, according to his position and rank, shall be comfortable. Whilst the nobles and others in high rank are in easy circumstances, the poor also should be able to get their daily food and not be brought to the extremities of hunger.

Eighthly: Bahá’u’lláh declared the coming of the Most Great Peace. All the nations and peoples will come under the shadow of the Tent of the Great Peace and Harmony—that is to say, by general election a Great Board of Arbitration shall be established, to settle all differences and quarrels between the Powers; so that disputes shall not end in war.

Ninthly: Bahá’u’lláh taught that hearts must receive the Bounty of the Holy Spirit, so that Spiritual civilization may be established. For material civilization is not adequate for the needs of mankind and cannot be the cause of its happiness. Material civilization is like the body and spiritual civilization is like the soul. Body without soul cannot live.

This is a short summary of the Teachings of Bahá’u’lláh. To establish this Bahá’u’lláh underwent great difficulties and hardships. He was in constant confinement and He suffered great persecution. But in the fortress (Akká) He reared a spiritual palace and from the darkness of His prison He sent out a great light to the world.

It is the ardent desire of the Bahá’ís to put these teachings into common practice: and they will strive with soul and heart to give up their lives for this purpose, until the heavenly light brightens the whole world of humanity.

I am very happy that I have been able to talk with you in this gathering: and hope that this deep consciousness of mine is acceptable to you.

I pray for you, that you may succeed in your aspirations and that the bounties of the Kingdom may be yours.

Farewell Reception: Introduction

On the evening of St. Michael’s day, a large farewell reception was given to ‘Abdu’l-Bahá in the hall of the Passmore Edwards’ Settlement, which was filled to its utmost capacity with representative people of every profession, some coming from great distances.

On the platform surrounding ‘Abdu’l-Bahá were men of different shades of thought, met to express their sympathy with the work and mission of their great visitor. Professor Michael E. Sadler was in the chair.

The meeting began with the Lord’s Prayer spoken by the entire assembly; this was followed by the prayer for Unity of Bahá’u’lláh and a prayer of the fifth Century, ascribed to Pope Gelasius. Professor Sadler then spoke in words that will never be forgotten by those who heard them; and in his address used a quotation from a Universal Prayer, which had been submitted by an earnest Bahá’í to ‘Abdu’l-Bahá, the year before in Egypt and which had been completed by him and commended as one that could be used by peoples of all faiths in the East and West.

The Chairman was followed by Sir Richard Stapley, Mr. Eric Hammond, Mr. Claude Montefiore, Mrs. Stannard from Egypt, and others. As ‘Abdu’l-Bahá left the hall, the poor people of the neighbourhood, crowded on the pavement to see him and an eager-faced little lame girl on crutches was specially brought to him.

Meeting of Farewell to ‘Abdu’l-Bahá.

September 29th, 1911.

Reprinted by kind permission, from the Christian Commonwealth of Oct. 4th.

At the invitation of Mrs. Thornburgh-Cropper about four hundred and sixty representative people met in the hall of the Passmore Edwards’ Settlement, Tavistock Place, last Friday evening to bid farewell to ‘Abdu’l-Bahá Abbás on the eve of his departure for Paris. Arriving in London on Monday evening, September the fourth, he has spent a happy and busy four weeks in our midst. Except for a brief visit to Bristol last week he remained at 97, Cadogan Gardens. His time was mainly occupied in interviews with people who wish to meet him. These included not a few whose names are household words in this country, and some travelled long distances to see him.

A beautiful spirit prevailed on Friday evening. The atmosphere was very different from that of an ordinary meeting or religious gathering. Everyone present was enriched by the lofty spiritual tone of the proceedings; the notes struck were all in the direction of Brotherhood, Unity, and Peace. While a report of the speeches would give a very inadequate idea of the effect produced, yet they were so well-conceived, so sincere, so exquisitely phrased as to be all worthy of reproduction. Among others Amír Ali Siyyid wrote regretting his inability to be present, and Archdeacon Wilberforce sent affectionate greetings.

After the Lord’s Prayer and prayers for Unity of Bahá’u’lláh and Gelasius (fifth Century), Professor Michael Sadler spoke as follows:—

Speech of Professor Michael Sadler

We have met together to bid farewell to ‘Abdu’l-Bahá, and to thank God for his example and teaching, and for the power of his prayers to bring Light into confused thought, Hope into the place of dread, Faith where doubt was, and into troubled hearts, the Love which overmasters self-seeking and fear.

Though we all, among ourselves, in our devotional allegiance have our own individual loyalties, to all of us ‘Abdu’l-Bahá brings, and has brought, a message of Unity, of sympathy and of Peace. He bids us all be real and true in what we profess to believe; and to treasure above everything the Spirit behind the form. With him we bow before the Hidden Name, before that which is of every life the Inner Life! He bids us worship in fearless loyalty to our own faith, but with ever stronger yearning after Union, Brotherhood, and Love; so turning ourselves in Spirit, and with our whole heart, that we may enter more into the mind of God, which is above class, above race, and beyond time.

Professor Sadler concluded with a beautiful prayer of James Martineau.

Mr. Eric Hammond said the Bahá’í movement stood for unity; one God, one people; a myriad souls manifesting the divine unity, a unity so complete that no difference of colour or creed could possibly differentiate between one Manifestation of God and another, and a sympathy so all-embracing as to include the very lowest, meanest, shabbiest of men; unity, sympathy, brotherhood, leading up to a concord universal. He concluded with a saying of Bahá’u’lláh, that the divine cause of universal good could not be limited to either East or West.

Miss Alice Buckton said we were standing at one of the springtimes of the world, and from that assembly of representatives of thought and work and love, would go out all over the world influences making for unity and brotherhood The complete equality of men and women was one of the chief notes of Bahá’í teaching.

Sir Richard Stapley pointed out that unity must not be sought in the forms and externals of religion, but in the inner spirit. In Persia there had been such an impulse towards real unity as was a rebuke to this so-called Christian country.

Mr. Claude Montefiore, as a Jew, rejoiced in the growth of the spirit of unity, and regarded that meeting as prophetic of the better time to come, and in some sense a fulfillment of the idea expressed by one who fell as a martyr to the Roman Catholic faith, Sir Thomas More, who wrote of the great Church of the Utopians, in which all varieties of creeds gathered together, having a service and liturgy that expressed the higher unity, while admitting special loyalties.

Mrs. Stannard dwelt on what that meeting and the sentiments expressed meant to the East, especially to the women, whose condition it was difficult for the West to understand.

Tammaddun’ul-Mulk testified to the unifying effect the Bahá’í movement had had in Persia, and of the wonderful way in which it had spread to America and other countries.

Then ‘Abdu’l-Bahá rose to give his farewell address. An impressive figure, the face rather worn but the eyes full of animation, he stood for about fifteen minutes, speaking in soft musical Persian. With hands extended, palms upwards, he closed with a prayer.

Farewell words of ‘Abdu’l-Bahá

O Noble friends and seekers for the Kingdom of God! About sixty years ago in the time when the fire of war was blazing among the nations of the world, and bloodshed was considered an honour to mankind; in a time when the carnage of thousands stained the earth; when children were rendered fatherless; when fathers were without sons and mothers were spent with weeping; when the darkness of inter-racial hatred and animosity seemed to envelope mankind and blot out the divine light; when the wafting of the holy breath of God seemed to be cut off—in that time Bahá’u’lláh rose like a shining star from the horizon of Persia, inspired with the message of Peace and of Brotherhood among men.

He brought the light of guidance to the world; He kindled the fire of love and revealed the great reality of the True Beloved. He sought to destroy the foundations of religious and racial prejudice and of political rivalry.

He likened the world of humanity to a tree, and all the nations to its branches and the people to its leaves, buds and fruits.

His mission was to change ignorant fanaticism into Universal love, to establish in the minds of His followers the basis of the unity of humanity and to bring about in practice the equality of mankind. He declared that all men were equal under the mercy and bounty of God.

Then was the door of the Kingdom set wide and the light of a new heaven on earth revealed unto seeing eyes.

Yet the whole Bahá’u’lláh’s life was spent in the midst of great trial and cruel tyranny. In Persia He was thrown into prison, put into chains, and lived constantly under the menace of the sword. He was scorned and scourged.

When He was about thirty years old He was exiled to Baghdád, and from Baghdád to Constantinople, and from there to Adrianople and lastly to the prison of Akká.

Yet under chains and from His cell He succeeded in spreading His cause, and uplifting the banner of the oneness of humanity.

Now, God be praised, we see the light of Love shining in the East and in the West; and the tent of fellowship is raised in the midst of all the peoples for the drawing together of all hearts and souls.

The call of the Kingdom has been sounded, and the annunciation of the world’s need for Universal Peace has enlightened the world’s conscience.

My hope is that through the zeal and ardour of the pure of heart, the darkness of hatred and difference will be entirely abolished, and the light of love and unity shall shine; this world shall become a new world; things material shall become the mirror of the divine; human hearts shall meet and embrace each other; the whole world become as a man’s native country and the different races be counted as one race.

Then disputes and differences will vanish, and the Divine Beloved be revealed on this earth.

As the East and the West are illumined by one sun, so all races, nations, and creeds shall be seen as the servants of the One God. The whole earth is one home, and all peoples, did they but know it, are bathed in the oneness of God’s mercy. God created all. He gives sustenance to all. He guides and trains all under the shadow of his bounty. We must follow the example God Himself gives us, and do away with all disputations and quarrels.

Praise be to God! the signs of friendship are appearing, and as a proof of this I, today, coming from the East, have met in this London of the West with extreme kindness, regard and love, and I am deeply thankful and happy. I shall never forget this time I am spending with you.

Forty years I endured in a Turkish prison. Then in 1908 the Young Turks “Committee of Union and Progress” shook the gates of despotism and set all prisoners free, myself among them. I pray that blessing may be upon all who work for Union and Progress.

In the future untrue reports will be spread regarding Bahá’u’lláh in order to hinder the spread of Truth. I tell you this, that you may be awake and prepared.

I leave you with prayer that all the beauty of the Kingdom may be yours. In deep regret at our separation, I bid you good-bye.

* * * * *

The translation of the valedictory having been read by Professor Sadler, ‘Abdu’l-Bahá closed the meeting by giving his blessing in undulating rhythmic tones.

By the time these lines appear ‘Abdu’l-Bahá Abbás will have left our shores, but the memory of his gracious personality is a permanent possession. His influence will be felt for many days to come, and has already done much to promote that union of East and West for which many have long yearned.

10 Cheniston Gardens London W.

The subjoined notes are taken from “The Quarterly Record of ‘Higher Thought’ Work,” November 1911.

One of the most interesting and significant events which have taken place, has been the visit of ‘Abdu’l-Bahá to London. The Persian Mage whose life, passed in prison, has been spent in promoting peace and unity by the one certain method of aiding individual spiritual development, must in a very real sense have “tasted of the travail of his soul and been satisfied”. Not only was he visited privately by nearly every earnest truth-seeker and leader of high thought in London, but his message was made known to thousands who had but dimly heard his name before.

The Higher Thought Centre was well known to ‘Abdu’l-Bahá as the place where the Bahá’ís held their weekly meetings under the direction of Miss Rosenberg, and an invitation to the Centre was accepted by him just two days before his departure. Through his interpreter ‘Abdu’l-Bahá gave a kindly greeting and a short impressive address, dwelling on the blessedness of such an assembly gathered in a spirit of unity and spiritual aspiration. He concluded with a lowly uttered fervent prayer in his own tongue, and a benediction which all present felt to be very real.

On the following day a message was conveyed to the Centre from ‘Abdu’l-Bahá signifying the fullest appreciation of all kindness shown to the Bahá’ís, and concluding with these words; “it matters not what name each calls himself—The Great Work is One.”

“Christ is ever in the world of existence. He has never disappeared out of it.... Rest assured that Christ is present. The Spiritual beauty we see around us today is from the breathings of Christ.”

A Message from ‘Abdu’l-Bahá

Written for The Christian Commonwealth and published September 29th, 1911.

God sends Prophets for the education of the people and the progress of mankind. Each such Manifestation of God has raised humanity. They serve the whole world by the bounty of God. The sure proof that they are the Manifestations of God is in the education and progress of the people. The Jews were in the lowest condition of ignorance, and captives under Pharaoh when Moses appeared and raised them to a high state of civilization. Thus was the reign of Solomon brought about and science and art were made known to mankind. Even Greek philosophers became students of Solomon’s teaching. Thus was Moses proved to be a Prophet.

After the lapse of time the Israelites deteriorated, and became subject to the Romans and the Greeks. Then the brilliant Star of Jesus rose from the horizon upon the Israelites, brightening the world, until all sects and creeds and nations were taught the beauty of unity. There cannot be any better proof than this that Jesus was the Word of God.

So it was with the Arabian nations who, being uncivilized, were oppressed by the Persian and Greek governments. When the Light of Muḥammad shone forth all Arabia was brightened. These oppressed and degraded peoples became enlightened and cultured; so much so, indeed, that other nations imbibed Arabian civilization from Arabia. This was the proof of Muḥammad’s divine mission.

All the teaching of the Prophets is one; one faith; one Divine light shining throughout the world. Now, under the banner of the oneness of humanity all people of all creeds should turn away from prejudice and become friends and believers in all the Prophets. As Christians believe in Moses, so the Jews should believe in Jesus. As the Muḥammadans believe in Christ and Moses, so likewise the Jews and the Christians should believe in Muḥammad. Then all disputes would disappear, all then would be united. Bahá’u’lláh came for this purpose. He has made the three religions one. He has uplifted the standard of the oneness of faith and the honour of humanity in the centre of the world. Today we must gather round it, and try with heart and soul to bring about the union of mankind.

Discourse given at Miss E. J. Rosenberg’s Unity Meeting.

September 8th, 1911.

Praise be to God, that such a meeting of purity and steadfastness is being held in London. The hearts of those present are pure, and are turned towards the Kingdom of God. I hope that all that is contained and established in the Holy books of God may be realized in you. The Messengers of God are the principal and the first teachers. Whenever this world becomes dark, and divided in its opinions and indifferent, God will send one of His Holy Messengers.

Moses came during a time of darkness, when ignorance and childishness prevailed amongst the people, and they were waverers. Moses was the teacher of God; He gave the teachings of holiness and educated the Israelites. He raised up the people from their degradation and caused them to be highly honoured. He taught them Sciences and Arts, trained them in civilization and increased their human virtues. After a while, that which they had thus received from God was lost; the way was prepared for the return of evil qualities, and the world was oppressed by tyranny.

Then again the rumour of the Light of Reality and the breathing of the Holy Spirit became known. The cloud of Bounty showered, the Light of Guidance shone upon the earth. The world put on a new garment, the people became a new people, the oneness of humanity was proclaimed. The great unity of thought transformed humanity and created a new world. Again, after a time, all this was forgotten by the people. The teachings of God no longer influenced their lives. His prophecies and commandments became fainter and were finally obliterated from their hearts, and tyranny and thoughtlessness once more prevailed.

Bahá’u’lláh then came and once more renewed the foundation of Faith. He brought back the teachings of God, and the humane practices of the time of Christ. He quenched the thirst of the thirsty, He awakened the careless and called the attention of the heedless to the Divine secrets. He declared the unity of humanity, and spread abroad the teaching of the equality of all men.

Therefore, all of you ought with your hearts and minds to endeavour to win the people with kindness, so that this great Unity may be established, that childish superstitions may pass away, and all may become one.

Discourse at Mrs. Thornburgh-Cropper’s

September 13th, 1911.

‘Abdu’l-Bahá said:—Thanks be to God, this is a good meeting. It is very enlightened, it is spiritual.

As a Persian Poet has written:—“The Celestial Universe is so formed that the under world reflects the upper world.” That is to say whatever exists in heaven is reflected in this phenomenal world. Now, praise be to God, this meeting of ours is a reflection of the heavenly concourse; it is as though we had taken a mirror and had gazed into it. This reflection from the heavenly concourse we know as love.

As heavenly love exists in the supreme concourse even so it is reflected here. The supreme concourse is filled with the desire for God—thank God, this desire is also here.

Therefore if we say that this meeting is heavenly, it is true. Why? Because we have no other desire except for that which comes from God. We have no other object save the commemoration of God.

Some of the people of the earth desire conquest over others: some of them are longing for rest and ease; others desire a high position; some desire to become famous:—thank God our desire is for spirituality and for union with God.

Now that we are gathered here our wish is to raise the banner of the Unity of God, to spread the Light of God, to make the hearts of the people turn to the Kingdom. Therefore I thank God that He is causing us to do this great work.

I pray for all of you, that you may become celestial warriors, that you may everywhere spread the Unity of God and enlighten the East and West, and that you may give to all hearts the love of God. This is my utmost desire, and I pray to God that your desire may be the same.

I am very happy to be with you all. I am pleased with the English King and Government, and with the people.

You may thank God that in this land you are so free. You do not know what lack of freedom there is in the East. When anyone comes to this country he is content.

I wish God’s protection for you all. Goodbye to you all.

Discourse by ‘Abdu’l-Bahá given at the Unity Meeting of Misses Jack and Herrick.

September 22nd, 1911.

It is a cold and miserable day but as I was anxious to see you I came here. For a man who has love, effort is a rest. He will travel any distance to visit his friends.

Thank God I see you spiritual and at rest; I give you this message from God; that you must be turned toward Him. Praise God that you are near Him! The unworthy things of this world have not deterred you from seeking the world of Spirit. When in harmony with that world, you care not for the things that perish; your desire is for that which never dies and the Kingdom lies open before you. I hope that the teaching of God will spread throughout the world, and will cause all to be united.

In the time of Jesus Christ there was an outpouring of the Light from East to West that brought the people under a heavenly banner and illumined them with divine insight. Western lands have been kindled by the Light of the Christ. I pray earnestly that the Light in this advanced age will so illumine the world that all may rally under the banner of Unity and receive Spiritual education.

Then those problems which cause difference among the peoples of the earth will be seen no more, for verily they are not. You are all waves of one sea, mirrors of one reflection.

This day the countries of Europe are at rest; Education has become widespread. The light of liberty is the light of the West, and the intention of government is to work for truth and justice in Western countries. But ever the light of spirituality shines from out of the East. In this age that light has become dimmed; religion has become a matter of form and ceremony and the desire for God’s love has been lost.

In very age of great spiritual darkness, a light is kindled in the East. So once again the light of the teachings of God has come unto you. Even as education and progress travel from West to East, so does the spiritual fire travel from East to West.

I hope that the people of the West may be illumined by the light of God; that the Kingdom may come to them, that they may find eternal Life, that the Spirit of God may spread like a fire among them, that they may be baptized with the Water of Life and may find a new birth.

This is my desire; I hope by the will of God, He will cause you to receive it, and will make you happy.

In the same way that you have education and material progress so may the light of God be your portion.

God keep all of you in safety.

Notes of Conversations

The Arrival in London

The evening of his arrival in London, Monday, September 4th, 1911, ‘Abdu’l-Bahá said: Heaven has blessed this day. It was said that London should be a place for a great proclamation of the Faith. I was tired when I went on board the steamer, but when I reached London and beheld the faces of the friends my fatigue left me. Your great love refreshes me. I am very pleased with the English friends.

The feeling that existed between the East and the West is changing in the Light of Bahá’u’lláh’s teaching. It used to be such that if an Occidental drank from the cup of an Oriental the cup would be considered polluted and would be broken. Now when a Western Bahá’í dines with an Eastern Bahá’í the vessels and the plates that he has used are kept apart and reverenced in his memory. ‘Abdu’l-Bahá then gave this historic instance of wonderful brotherly love:

One day some soldiers came to the house of a Bahá’í and demanded that one of the guests should be given up for execution, according to their warrant. The host took his guest’s place and died in his stead.

London

The magnet of your love brought me to this country. My hope is that the Divine Light may shine here, and that the Heavenly Star of Bahá’u’lláh may strengthen you, so that you may be the cause of the oneness of humanity, that you may help to make the darkness of superstition and prejudice disappear and unite all creeds and nations.

This is a brilliant century. Eyes are now open to the beauty of the oneness of humanity, of love and of brotherhood. The darkness of suppression will disappear and the light of unity will shine. We cannot bring love and unity to pass merely by talking of it. Knowledge is not enough. Wealth, science, education are good, we know: but we must also work and study to bring to maturity the fruit of knowledge.

Knowledge is the first step; resolve, the second step; action, its fulfillment, is the third step. To construct a building one must first of all make a plan, then one must have the power (money), then one can build. A society of Unity is formed, that is good—but meetings and discussions are not enough. In Egypt these meetings take place but there is only talk and no result. These meetings here in London are good, the knowledge and the intention are good, but how can there be a result without action? Today the force for Unity is the Holy Spirit of Bahá’u’lláh. He manifested this spirit of Unity. Bahá’u’lláh brings East and West together. Go back, search history, you will not find a precedent for this.

Differences

God has created the world as one—the boundaries are marked out by man. God has not divided the lands, but each man has his house and meadow; horses and dogs do not divide the fields into parts. That is why Bahá’u’lláh says: “Let not a man glory in that he loves his country, but that he loves his kind.” All are of one family, one race; all are human beings. Differences as to the partition of lands should not be the cause of separation among the people.

One of the great reasons of separation is colour. Look how this prejudice has power in America, for instance. See how they hate one another! Animals do not quarrel because of their colour! Surely man who is so much higher in creation, should not be lower than the animals. Think over this. What ignorance exists! White doves do not quarrel with blue doves because of their colour, but white men fight with dark-coloured men. This racial prejudice is the worst of all.

The Old Testament says that God created man like unto His own image; in the Qur’an it says: “There is no difference in the Creation of God!” Think well, God has created all, cares for all, and all are under His protection. The policy of God is better than our policy. We are not as wise as God!

Religion

To most men who have not heard the message of this teaching, religion seems an outward form, a pretence, merely a seal of respectability. Some priests are in holy office for no other reason than to gain their living. They themselves do not believe in the religion they pretend to teach. Would these men lay down their lives for their faith? Ask a Christian of this kind to deny Christ in order to save his life, and he will do it.

Ask a Bahá’í to deny any of the great Prophets, to deny his faith or to deny Moses, Muḥammad or Christ, and he will say: I would rather die. So a Muḥammadan Bahá’í is a better Christian than many so called Christians.

A Bahá’í denies no religion; he accepts the Truth in all, and would die to uphold it. He loves all men as his brothers, of whatever class, of whatever race or nationality, of whatever creed or colour, whether good or bad, rich or poor, beautiful or hideous. He commits no violence; if he is struck he does not return the blow. He calls nothing bad, following the example of the Lord Bahá’u’lláh. As a safeguard against intemperance he does not drink wine or spirits. Bahá’u’lláh has said it is not good for a sane man to take that which will destroy his health and sense.

The religion of God has two aspects in this world. The spiritual (the real) and the formal (the outward). The formal side changes, as man changes from age to age. The spiritual side which is the Truth, never changes. The Prophets and Manifestations of God bring always the same teaching; at first men cling to the Truth but after a time they disfigure it. The Truth is distorted by man-made outward forms and material laws. The veil of substance and worldliness is drawn across the reality of Truth.

As Moses and Jesus brought their Message to the people, so Bahá’u’lláh brings the same Message.

Each time God sends a Great One to us we are given new life, but the Truth each Manifestation brings is the same. The Truth never changes but man’s vision changes. It is dulled and confused by the complication of outward forms.

The Truth is easy to understand although the outward forms in which it is expressed bewilder the intelligence. As men grow they see the futility of man-made forms and despise them. Therefore many leave the churches, because the latter often emphasize the external only.

Discourse to an assembly of Theosophists. London

September, 1911.

These are wonderful days! We see an Eastern guest received with love and courtesy in the West. I have been drawn here, in spite of indisposition, by the magnet of your love and sympathy.

Some years ago an Ambassador was sent from Persia to London where he stayed five years. (His name was ‘Abdu’l Ḥasan Khán). When he returned to Persia they asked him to tell them about the English people. He answered: “I do not know the English people, although I have been in London for years I have only met the people of the Court.” This man was a great man in Persia, and was sent to England by princes, and yet he did not know the people, although he had lived among them five years. Now, I—long a prisoner, come to England for the first time, and although my visit is so short, I have already met many dear friends, and I can say I know the people. Those I have met are true souls working for peace and unity.—Think what a difference there is between this time we are living in now, and seventy years ago! Think of the progress! the progress towards unity and peace.

It is God’s will that the differences between nations should disappear. Those who help on the cause of unity are doing God’s work. Unity is the Divine Bounty for this luminous century. Praise be to God, there are today many societies and many meetings held for Unity. Enmity is not so much the cause of separation as it used to be; the cause of disunion now is mostly prejudice. For instance, years ago when Europeans visited the East they were considered unclean and were hated. Now it is different: when people of the West visit those in the East who are followers of the New Light, they are received with love and courtesy.

‘Abdu’l-Bahá holding a little child close to him said, the true Bahá’í loves the children, because Jesus says they are of the Kingdom of heaven. A simple pure heart is near to God; a child has no worldly ambitions.

Prejudices

The Universal Races Congress was good, for it was intended for the furtherance and progress of unity among all nations and a better international understanding. The purpose was good. The causes of dispute among different nations are always due to one of the following classes of prejudice: racial, lingual, theological, personal, and prejudices of custom and tradition. It requires a universal active force to overcome these differences. A small disease needs a small remedy, but a disease which pervades the whole body needs a very strong remedy. A small lamp may light a room, a larger would light a house, a larger still might shine through the city, but the sun is needed to light the whole world.

The differences in language cause disunion between nations. There must be one universal language. The diversity in Faiths is also a cause of separation. The true foundation of all faiths must be established, the outer differences abolished. There must be a Oneness of Faith. To end all these differences is a very hard task. The whole world is sick, and needs the power of the Great Healer.

These meetings teach us that Unity is good, and that suppression (slavery under the yoke of tradition and prejudice) is the cause of disunion. To know this is not enough. All knowledge is good, but it can bear no fruit except by action. It is well to know that riches are good, but that knowledge will not make a man rich; he must work, he must put his knowledge into practice. We hope the people realize and know that unity is good, and we also hope that they will not be content to stand still in that knowledge. Do not only say that Unity, Love and Brotherhood are good; you must work for their realization.

The Czar of Russia suggested the Hague Peace Conference and proposed a decrease in armament for all nations. In this Conference it was proved that Peace was beneficial to all countries, and that war destroyed trade, etc. The Czar’s words were admirable though after the conference was over he himself was the first to declare war (against Japan).

Knowledge is not enough; we hope by the Love of God we shall put it into practice. A spiritual universal Force is needed for this. Meetings are good for engendering spiritual force. To know that it is possible to reach a state of perfection, is good; to march forward on the path is better. We know that to help the poor and to be merciful is good and pleases God, but knowledge alone does not feed the starving man, nor can the poor be warmed by knowledge or words in the bitter winter; we must give the practical help of Loving-kindness.

What of the Peace Congress?

It resembles many drunkards gathered together to protest against the drinking of alcohol. They say drink is horrible and they straightway go out from the house to drink again.

Theosophy

When ‘Abdu’l-Bahá was asked if he recognized the good which the Theosophical Society has done. He replied:

I know it; I think a great deal of it. I know that their desire is to serve mankind. I thank this noble Society in the name of all Bahá’ís and for myself. I hope that by God’s help these friends will succeed in bringing about love and unity. It is a great work and needs the effort of all the servants of God!

Peace

During the last six thousand years nations have hated one another, it is now time to stop. War must cease. Let us be united and love one another and await the result. We know the effects of war are bad. So let us try, as an experiment, peace, and if the results of peace are bad, then we can choose if it would be better to go back to the old state of war! Let us in any case make the experiment. If we see that unity brings Light we shall continue it. For six thousand years we have been walking on the left-hand path; let us walk on the right-hand path now. We have passed many centuries in darkness, let us advance towards the light.

Question.—(It was remarked, Theosophy teaches that truth in all the religions is the same): Does the task of unifying all religions have ‘Abdu’l-Bahá’s sympathy?

Answer.—Surely.

Question.—Can ‘Abdu’l-Bahá suggest any lines on which it could best be worked out?

Answer.—Search for truth. Seek the realities in all religions. Put aside all superstitions. Many of us do not realize the Reality of all Religions.

Divine Manifestations

Question.—What is ‘Abdu’l-Bahá’s teaching concerning the different Divine manifestations?

Answer.—The Reality of all is One. Truth is one. Religions are like the branches of one Tree. One branch is high, one is low and one in the centre, yet all draw their life from the one stem. One branch bears fruit and others are not laden so abundantly. All the Prophets are lights, they only differ in degree; they shine like brilliant heavenly bodies, each have their appointed place and time of ascension. Some are like lamps, some like the moon, some like distant stars, and a few are like the sun, shining from one end of the earth to the other. All have the same Light to give, yet they are different in degree.

Buddhism

Some referred to the teaching of Buddha. ‘Abdu’l-Bahá said: The real teaching of Buddha is the same as the teaching of Jesus Christ. The teachings of all the Prophets are the same in character. Now men have changed the teaching. If you look at the present practice of the Buddhist religion, you will see that there is little of the Reality left. Many worship idols although their teaching forbids it.

Buddha had disciples and he wished to send them out into the world to teach, so he asked them questions to see if they were prepared as he would have them be. “When you go to the East and to the West,” said the Buddha, “and the people shut their doors to you and refuse to speak to you, what will you do?”—The disciples answered and said: “We shall be very thankful that they do us no harm.”—“Then if they do you harm and mock, what will you do?”—“We shall be very thankful that they do not give us worse treatment.”—“If they throw you into prison?”—“We shall still be grateful that they do not kill us.”—“What if they were to kill you?” the Master asked for the last time. “Still,” answered the disciples, “we will be thankful, for they cause us to be martyrs. What more glorious fate is there than this, to die for the glory of God?” And the Buddha said: “Well done!”

The teaching of Buddha was like a young and beautiful child, and now it has become as an old and decrepit man. Like the aged man it cannot see, it cannot hear, it cannot remember anything. Why go so far back? Consider the laws of the Old Testament: the Jews do not follow Moses as their example nor keep his commands. So it is with many other religions.

How can we get the power to follow the right path?

By putting the teaching into practice power will be given. You know which path to follow: you cannot be mistaken, for there’s a great distinction between God and evil, between Light and darkness, Truth and falsehood, Love and hatred, Generosity and meanness, Education and ignorance, Faith in God and superstition, good Laws and unjust laws.

Faith

How can one increase in faith?

You must strive. A child does not know, in learning he obtains knowledge. search for Truth.

There are three kinds of Faith: first, that which is from tradition and birth. For example: a child is born of Muḥammadan parents, he is a Muḥammadan. This faith is weak traditional faith: second, that which comes from Knowledge, and is the faith of understanding. This is good, but there is a better, the faith of practice. This is real faith.

We hear there is an invention, we believe it is good; then we come and see it. We hear that there is wealth, we see it; we work hard for it, and become rich ourselves and so help others. We know and we see the Light, we go close to it, are warmed by it, and reflect its rays on others; this is real faith, and thus we receive power to become the eternal sons of God.

Healing

‘Abdu’l-Bahá said: Disease is of two kinds: material and spiritual.

Take for instance, a cut hand; if you pray for the cut to be healed and do not stop its bleeding, you will not do much good; a material remedy is needed.

Sometimes if the nervous system is paralyzed through fear, a spiritual remedy is necessary. Madness, incurable otherwise, can be cured through prayer. It often happens that sorrow makes one ill, this can be cured by spiritual means.

Philanthropic Societies

Someone asked if the Humanitarian Society was good.—Yes all societies, all organizations, working for the betterment of the human race are good, very good. All who work for their brothers and sisters have Bahá’u’lláh’s blessing. They will surely succeed.

‘Abdu’l-Bahá said: It makes me happy to see all the believers in London. You are all, of every race and creed, members of one family. The teaching of Bahá’u’lláh constrains you to realize your brotherhood to one another.

Man’s Comprehension of God and of Higher Worlds

To man, the Essence of God is incomprehensible, so also are the worlds beyond this, and their condition. It is given to man to obtain knowledge, to attain to great spiritual perfection, to discover hidden truths and to manifest even the attributes of God; but still man cannot comprehend the Essence of God. Where the ever-widening circle of man’s knowledge meets the spiritual world a Manifestation of God is sent to mirror forth His splendour.

Divine Manifestations

Is the Divine Manifestation, God?

Yes, and yet not in Essence. A Divine Manifestation is as a mirror reflecting the light of the Sun. The light is the same and yet the mirror is not the Sun. All the Manifestations of God bring the same Light; they only differ in degree, not in reality. The Truth is one. The light is the same though the lamps may be different; we must look at the Light not at the Lamp. If we accept the Light in one, we must accept the Light in all; all agree, because all are the same. The teaching is ever the same, it is only the outward forms that change.

The Manifestations of God are as the heavenly bodies. All have their appointed place and time of ascension, but the Light they give is the same. If one wishes to look for the sun rising, one does not look always at the same point because that point changes with the seasons. When one sees the sun rise further in the north one recognizes it, though it has risen at a different point.

Notes of a conversation with ‘Abdu’l-Bahá

A Coloured man from South Africa who was visiting ‘Abdu’l-Bahá, said that even now no white people really cared very much for the black man.

‘Abdu’l-Bahá replies: Compare the present time and the feeling towards the coloured people now, with the state of feeling two or three hundred years ago, and see how much better it is at present. In a short time the relationship between the coloured and white people will still further improve, and bye and bye no difference will be felt between them. White doves and purple doves exist, but both kinds are doves.

Bahá’u’lláh once compared the coloured people to the black pupil of the eye surrounded by the white. In this black pupil you see the reflection of that which is before it, and through it the light of the Spirit shines forth.

In the sight of God colour makes no difference at all, He looks at the hearts of men. That which God desires from men is the heart. A black man with a good character is far superior to a white man with a character that is less good.

Ideals of East and West

One of the organizers of the Races Congress present spoke of the Western ideals of Bahá’u’lláh as differing from those of former prophets which were tinged with the ideas and civilization of the East. He then asked whether Bahá’u’lláh had made a special study of Western writings, and founded his teachings in accordance with them.

‘Abdu’l-Bahá laughed heartily, and said that the books of Bahá’u’lláh, written and printed sixty years ago, contained the ideals now so familiar to the West, but, at that time, they had not been printed or thought of in the West. Besides, he continued, supposing that a very advanced thinker from the West had gone to visit Bahá’u’lláh and to teach Him, would the name of such a great man and the fact of his visit have been unknown and unrecorded? No! In former days, in the time of the Buddha and Zoroaster, civilization in Asia and in the East was very much higher than in the West and ideas and thoughts of the Eastern peoples were much in advance of, and nearer to the thoughts of God than those of the West. But since that time superstitions had crept into the religion and ideals of the East, and from many differing causes the ideals and characters of the Eastern peoples had gone down and down, lower and lower, while the Western peoples had been constantly advancing and struggling towards the Light. Consequently, in these days, the civilization of the West was much higher than that of the East, and the ideas and thoughts of the people of the West were much nearer to the thought of God than those of the East. Therefore, the ideals of Bahá’u’lláh had been more quickly realized in the West.

‘Abdu’l-Bahá showed further how Bahá’u’lláh had exactly described in one of his books what has since been carried out in the International Council of Arbitration, describing its various functions, some of which have not yet been realized and he (‘Abdu’l-Bahá) would describe them to us now, so that when they were fulfilled, as they would be in the near future, we might know that they had been prophesied by Bahá’u’lláh.

War was the greatest calamity that could overtake the nations, because the people usually employed in agriculture, trades, commerce, and other useful arts, were taken away from their various occupations and turned into soldiers, so that there was great waste and loss, in addition to the destruction and carnage of war.

Bahá’u’lláh had said that the functions of the International Court would be to settle disputes that arose from time to time between the nations; to define the exact boundaries of the different countries, and to decide what number of soldiers and guns should be maintained by each nation, according to its population, in order to preserve internal order. For instance, one country might have ten thousand soldiers, another twenty thousand, another fifteen thousand, and so on, in accordance with the size and population of the nation; also if any people rebelled against the decision of the Court and rejected it, the Court would empower the others to join their forces and to endorse their decision, if need be, by united action.

We had not seen any of these things actualized as yet, but we should do so in the future.

Science and Faith

The gentleman then put a question which he said he considered of very great importance in connection with a religious movement, claiming to be universal. What position he asked, if any, did Bahá’u’lláh given to the modern ideas and conceptions of Science in his teachings. The whole structure of modern civilization is based upon the results and the knowledge obtained through laborious and patient observation of facts collected by men of Science: in some cases through hundreds of years of painstaking investigation. To make his meaning clearer, he instanced the ethic, and the moral teachings of the Chinese philosophers, than which he could conceive nothing higher. However, these teachings had very little effect outside of China, for the reason he considered, that they were not primarily based on the teachings of Science.

‘Abdu’l-Bahá replied that a very great importance was given to Science and knowledge in the writings of Bahá’u’lláh, who wrote that, if a man educated the children of the poor, who could not themselves afford to do so, it was, in the sight of God, as if he had educated the Son of God.

If any religion rejected Science and knowledge, that religion was false. Science and Religion should go forward together; indeed, they should be like two fingers of one hand.

Bahá’u’lláh had also in His writings given a most important place to Art, and the practice of skilled trades. He had stated that the practice of an Art or Trade in the true spirit of service was identical with the worship of God.

A gentleman connected with the work of a Settlement then asked what was the best method of raising up and civilizing the very lowest and most degraded and ignorant of the people and would their education come about gradually through the enlightenment of the Spirit, or was there any special means we could adopt to further this end?

‘Abdu’l-Bahá replied that the best way was to give them spiritual teachings and enlightenment. He also remarked that the way to broaden the outlook of the very narrow-hearted and prejudiced, and to make them listen to a wider teaching, was by showing towards them the greatest kindness and love. The example of our lives was of more value than words.

Converse with Departed Persons

The question was asked if it were possible to establish communication with the dead, and whether it was wise or advisable to attend séances or to engage in table-turning, spirit-rapping, etc.

The Master said these rappings, etc., were all material things, and of the body. What is needed is to rise above the material to the realms of the purely Spiritual. Table-turning and such like were material, a natural result, and not spiritual.

But it was possible to communicate with the dead through the condition of the character and the heart.