August 12, 1912

Lake Dublin

Dublin, NH, day 19 of 23

Mahmud writes, "A group of Dublin residents had a picnic on the shore of Lake Dublin and invited the Master and His entourage to join them. After sitting for awhile viewing the surroundings, the Master went for a short walk. Upon His return He went to the table and ate sweets and sherbet with the friends. He was pleased to see the simplicity of the repast and to feel the sincerity and warmth of the people.

In the afternoon a large gathering of people came to hear Him. They asked Him to speak on the immortality of the spirit. Everyone was so pleased, happy and filled with admiration that one by one each came to shake His hand and to express his or her gratitude. The Master's talk was so much appreciated that for many days afterwards He was asked to speak on the immortality of the spirit, economics and the new teachings. At each meeting He spoke on subjects He had already elucidated and on new topics, which greatly increased the admiration of the audience."

(I am at the San Francisco ABS meeting & that is why I am late with posting the blog.)

Agnes writes: "I wanted to arrange for Mrs. McKillips to see Abdu'l-Baha while here, as I heard she was in church.  So I went down to the hotel this morning to ask Him, and found Miss McKillips there in the parlor. Mr. & Mrs. Kinney, Mr. [Howard Colby] Ives and two others and their child, Fareeda, were also there. Abdu'l-Baha let me tell him about Miss McKillips. Then He arranged that I would ask her to lunch with me, and that He would have her drive home with Him. This He did in the carriage, with Dr. Fareed as well. And I returned with Mrs. Meredith in the pony cart.

    . . . Abdu'l-Baha seemed even more wonderful than usual today. He was more like what He appeared at the church yesterday than He has seemed before here. He went to the dining room after the address and a little later He took his two guests and their little girl “Fareeda” back to the hotel."

August 11, 1912

Dublin, NH, day 18 of 23; life-giving melodies--a stellar day!

In the morning, `Abdu'l-Bahá spoke with Howard Colby Ives (Portals, 120–28).  I will have to summarize or include that later!

Mahmud writes: "A glorious meeting was held at the Unitarian Church in Dublin. He went to the church at 11:00 a.m. and as He entered the entire audience rose to its feet. The pastor sang a beautiful song in praise of `Abdu'l-Bahá. After the preliminary ceremonies, the Master was introduced by the pastor with the utmost reverence and esteem. He then stood and gave a detailed address on the necessity of true education and spiritual power and spoke of the coming of Bahá'u'lláh and His teachings. At the end of His talk He chanted a prayer, His life-giving melodies penetrating the souls and attracting the hearts. A wonderful spirit of humility seemed to permeate the building and the voice of acceptance seemed to issue from all sides.

Many who had not already had the honor of visiting `Abdu'l-Bahá came to Him with such eagerness that the Master said, `The Call of God has been raised here and the work is finished.'

He was invited for lunch at the home of Mr and Mrs Parmelee. There He was asked about the Cause of God and about the new principles. Although He responded to the questions of those present, still they thought that the talk had been prepared beforehand and that the interpreter had committed it to memory. They felt no one would have been able to speak extemporaneously with such clarity and perception. The vastness of His knowledge is even more evident. My point is that His talk and explanations seemed extraordinary in the eyes of the people and that the unseen confirmations of Bahá'u'lláh assisted the Center of the Covenant.

After this meeting the people's spirits were raised. In the afternoon a multitude gathered at the home of Mr and Mrs Parsons. `Abdu'l-Bahá spoke, encouraging everyone to think about His words, to meditate on the holy verses, to investigate truth and to gain a full knowledge of divine realities. It is merely owing to a lack of understanding among the leaders of religions, He said, and to their blind imitations and superstitions that statements contrary to science and common sense have crept in and caused intellectuals and scientists to deny religion and disputes to arise among the people, obscuring the true meaning of the laws of God."

Agnes writes: “This Sunday  `Abdu'l-Bahá spoke in the Unitarian Church. He spoke for 50 minutes, most unusual. Yet the people were motionless, so great was the power of His word. I have never seen Him look as He did nor have I ever been so impressed, except for that brief moment at Haifa. I spoke to Dr. Fareed about it—I asked if he had ever seen  `Abdu'l-Bahá as He appeared today. He said: ‘Once before in Chicago when He was speaking in a church.’ I asked what it was, and he replied, ‘It was Ecstasy.’ I hope I shall never forget Him as He looked this day!

Jeffrey Boy [her son] said: ‘The service was too long, but Ab was not too long.’

Mrs. Pumpelly sent for us at 1:30 to dine. . . . I hope I may never forget the lesson taught there [at the luncheon] as well as at the church! . . . Mr. Kinney chanted for  `Abdu'l-Bahá. He spent the night at the Wilcox Inn." 

Wow. . . . Wish we had a photo of `Abdu'l-Bahá speaking at the church. . . .

It's interesting how `Abdu'l-Bahá proclaims "the work is finished."  (See Phillip Tussing's account, under resources.)  It's as if He would have just stayed there until He felt that closure.  And now we are studying the ramifications of that kind of seed sowing. Wow. 

August 10, 1912

Dublin, NH, day 17 of 23; contentment in poverty; divine dawning points

Mahmud writes, "In the morning the Master explained and illustrated some of the verses from Bahá'u'lláh for the friends who had come from the surrounding area to see Him. The explanations ended with the statement that contentment in poverty is better than happiness in wealth but happiness in poverty is more praiseworthy than mere contentment. Above all is the rich man who, having sacrificed, emerges pure from tests and trials and becomes the cause of tranquillity to mankind. Gratitude is the cause of multiple blessings but the apex of gratitude is sacrifice. The station of sacrifice is the highest of all. For this reason it is said, `You will never attain unto righteousness until ye sacrifice that which ye love.' The Master then narrated a story:

At the time of his death a king longed for the station of a poor man, saying, `Would that I were a poor man so that I would neither have practiced oppression nor have had any regrets at the time of death.' A poor man heard this, and said, `Praise be to God that at the hour of death kings desire to be poor. We poor people at the hour of death have no desire to be kings.'

Conversation of this kind continued for some time.

In the afternoon `Abdu'l-Bahá addressed a meeting and spoke on the principles of the Cause, emphasizing universal peace among the nations. After the meeting a person in the audience said: `The Bahá'ís do not believe in any one person but believe in the good teachings of all the Prophets and religions.' The implication of his statement was that believing in the Manifestation of God was of no consequence. But note the Master's reply to this remark:

The basic principles of all religions are the same and the Sun of Truth is one, yet every day it appears from a different dawning point. Hence, the Bahá'ís believe in the fundamental truth of all the religions and turn to the Sun of Truth. From whatever dawning point it may appear they turn toward it. At one time, it appeared from the dawning point of Moses, then from that of Jesus and again from that of Muhammad. But if all had looked only at the dawning points, they would have remained veiled like the Jews when the Sun of Truth appeared from another place. Today the Bahá'ís look at the Sun of Truth and not at the dawning point. From whatever place it may appear, they turn to it. You have rightly understood that the Bahá'ís do not believe in a person; rather they believe in the truth which shines from the divine dawning points."

Agnes describes how the Master enjoyed the distant eastern hills.  He wrote in her visitors' book and gave her some photographs of Himself. The talk was beautiful--as usual. He stayed at the Wilcox Inn. She mentions several people visiting. . . .

The days in Dublin will soon come to an end. Green Acre is next!  I will be there then, so the journey will come into complete alignment for me--99 years later! 

August 9, 1912

Dublin, NH, day 16 of 23; the existence of evil; the demon, the phoenix and the faithful friend

Mahmud writes: "A number of the friends, both old and new, were present at `Abdu'l-Bahá's house. One of their questions was whether the existence of evil proceeds from God. He replied:

There is no evil in existence. Evil is non-existence. All that is created is good. Ignorance is evil and it is the non-existence of knowledge; it has no existence of its own. Hence, evil is the non-existence of good. Want of wealth is poverty; absence of justice is oppression; want of perfection is deficiency. All of these opposites imply non-existence and not existence.

At the public meeting in the afternoon `Abdu'l-Bahá exhorted the audience to refrain from blind imitation, reminding them that the distinction of man lies in his ability to investigate reality and ascertain the truth. He spoke of the coming of Bahá'u'lláh and explained some of the teachings of the Supreme Pen.

After lovingly shaking hands with those present, `Abdu'l-Bahá came into the room where we were and asked about our health, saying to us, `Come here, be seated. Mrs Parsons has sent tea, sweets and some fruit for you. Eat and drink.' Then with a merry twinkle in His eyes, He continued:

Oh! You are very badly off here! May God hear your complaint! Oh! It is so difficult to live in this manner, to dwell in such a house, to breathe such air! And to stay with such servants and respected friends is, of course, very hard for you! May God come to your help!

Then He said:

Joking aside, what a wonderful table the Blessed Perfection has spread for His friends! Had kings come here they would have been served but this fervor and zeal of the friends would not have appeared for any one of them. These noble people who serve you love you with heart and soul and serve you without any fear, hope or expectation of reward. The poet spoke truly when he said that three things are scarce, namely, the demon, the phoenix and the faithful friend. Yes, like the demon and the phoenix, the true friend is rare. But under the shadow of the Word of God, the Blessed Beauty has produced such friends for you."

Agnes just mentions a few women who visited for lunch, and the fact that she brought flowers to the Master (mignonettes) and that He spoke as usual in the afternoon. 

August 8, 1912

Dublin, NH, day 15 of 23; the Reality through Whom all things exist; immortality, shoes, and the rights of men 

Mahmud writes, "One of the devoted friends asked the Master about imperfect realities and their immortality. He replied:

All realities and spirits are immortal, even the spirits of non-believers and imperfect persons. But they cannot be compared in any way with the spirits of the sanctified souls and holy personages. Although this wood has existence, yet in comparison with the existence of man, it is as nothing.

In the afternoon `Abdu'l-Bahá spoke at a public gathering. He touched on various aspects of love and unity among people and the necessity for cooperation and mutual assistance in human society. In answer to a question regarding vengeance, He replied that man has no right to seek vengeance but that the community is responsible for the protection of all life, property and honor. He then went on to say:

     The more material education advances, the more competitive is the race in aggression and injustice. But spiritual education is the cause of competition in praiseworthy actions and the acquisition of human perfections. We hope that day by day these injustices will diminish and the spiritual virtues increase.

The Master went into another room where a young man with a striking personality and pleasing appearance asked Him in what school He had studied philosophy. The Master answered: `In the same school where Christ studied.' He then asked the Master, `What is the relationship between God and nature?' The Master replied:

Some of the philosophers believe that God is the Supreme Reality and that every human being has a spark of this divine reality within him; that He Himself is in a state of utmost power and that all things manifest Him according to their different capacities. Therefore they hold that the Supreme Being is dispersed into infinite forms. This is the position of Plato. But we say that existence as conceived by man or comprehended through human reason or intellect is a characteristic of matter. Matter is like unto essence, while existence is its manifestation. The body of man is essence and existence is dependent upon it. This human body is matter while existence is a power conditioned on matter.

But it is not so with the Essential Self-Existent One. His existence is true existence which is self-subsistent, not an intellectually perceived and comprehended existence; it is an Existence by which all created things come into being. All things are like unto His handiwork and are dependent upon Him. We refer to Him as Self-Existent because we need to make use of a term but we do not mean that that Being can be contained within our comprehension. What is intended is the Reality from Whom all things emanate, the Reality through Whom all things exist.

in Dublin

Not only was the questioner grateful and satisfied with this response but everyone else was also pleased."

Agnes describes a number of women coming and going, and the subject of immortality spoken of multiple times by `Abdu'l-Bahá--in fact, one woman kept asking for it. He responds, "I have been speaking of nothing else since yesterday morning."

One gets a bit of the human drama from Agnes' entry, especially in the story she tells about asking her husband to wipe the dust from her shoes. He does so, looking at `Abdu'l-Bahá with a humorous expression, which the Master apparently enjoyed. However, there's a note saying that the Master apparently was displeased with the incident, as some months later, in Chicago, He tells the story in this way: "As the poor man was cleaning her shoes, he glanced at me.
     "I said, 'Madam! do you also clean your husband's shoes?'
     "She replied that she cleaned his clothes."
     "I said,  'No, that is not equality. You, too, must clean his shoes.' [He continues]
     "Now then, it would be better if you occasionally stand up for the rights of men."

`Abdu'l-Bahá then describes wealthy couples where the husband is working hard to provide the wife with things while she enjoys relative leisure.  He comments, "A condition must be reached in which the man and woman sacrifice their rights for each other, serve each other with heart and soul, and not through force and violence. This condition cannot be realized except through the power of faith. Hearts must be attracted to the divine fragrances, so that each one prefers the other to himself and does not consider himself above the other."  (see pp. 97–99 for the whole story)

Given all the clamoring for rights of the women and `Abdu'l-Bahá's general support of the rights, this story reminds us of a true equality.  Perhaps He was a little weary of the privileges enjoyed by the women who sought His company--or of the wealthy people in general.

I did ask my husband if he had any shoes that needed dusting tonight, but I was a bit frustrated that he hadn't done his share of the dishes lately!  Hm. . . .

August 7, 1912

Dublin, NH, day 14 of 23; the immortality of the soul--no annihilation in creation

Mahmud writes, "I shall content myself today with recording just one of the Master's addresses. He delivered this talk in the afternoon in home of Mr and Mrs Parsons. The audience was greatly moved and a wonderful spirit of sincerity spread throughout the gathering. The following is the transcription of His address as well as the questions and answers on the immortality of the soul.

He is God! We must first prove that there is no annihilation in creation. Annihilation is only the decomposition of elements. For example, all these things we see in existence are made up of elements; that is, single atoms have combined and have formed infinite patterns. Every combination produces an entity. For example, through the combination of certain elements this flower has come into existence. Its annihilation means only the decomposition of this combination, it does not mean the destruction of the individual atoms or principal elements because these remain and will not be destroyed. When we say that this flower is destroyed we mean that its combination is decomposed but the principal elements remain; only their combination is destroyed.

In the same way, man has come into existence as the result of the combination of certain elements. Although his death is the disintegration of these elements, the elements are not annihilated. Therefore, life consists of the combination of elements and death of their dissolution or transference from one state to another. The transference of the vegetable to the animal world is the death of the former. Draw your own conclusions from this. Similarly, the transference of man from this world of matter and the dissolution of his elements constitute human death. Thus, it should be known that for existence there is no death. At most there is a transfer from one state to another. As the soul of man is not the result of composition and does not come into being through the affinity of molecular elements, it is not subject to disintegration. If it were, then we would say the soul has died. But because it is not composed, therefore it cannot be decomposed. And it is clear that even the basic elements are not subject to decomposition as they are not a compound composition. No doubt remains regarding this matter.

Second, the transference of the body from one condition to another brings about no change or alteration in the soul. For instance, the body is young but it grows old, while the soul remains unaffected; the body becomes weak but the soul does not; the body becomes diseased or paralyzed but the soul remains unchanged. It has often come to pass that one of the limbs of the body has been amputated; the soul, however, remains the same and is not affected at all. Therefore, it is clear that the changes experienced by the body do not affect the soul. As long as it is unchanged, it will remain eternal. The pivot of mortality is change and alteration.

Third, in the world of sleep, man's body is powerless and his faculties inactive. The eye does not see, the ear does not hear, the body does not move; but the soul sees, hears, moves and discovers realities. Therefore, it is proven that the soul is not destroyed with the death of the body; it does not perish after the death of the body; it does not sleep when the body is asleep; rather, it has perception, it discovers, it flies and it travels.

Fourth, the body is here but the soul is present in the East or the West. While in the West, it puts the affairs of the East in order; while in the East, it explores the affairs of the West. It manages and regulates the momentous affairs of the world. The body is in one single place but the soul is present in various places and countries. It discovers America while in Spain. Thus, the soul has a control and influence which the body has not. The body cannot see but the soul can see and has perception. Therefore, it follows that its existence is not dependent on the body.

Fifth, no effect occurs without a cause. It is impossible for a cause to be non-existent when its light and radiance are manifest, for fire not to exist when its heat is sensed, for light not to exist when illumined objects are witnessed, mind not to exist when the power of thought is present. Briefly, there can be no effect without a cause, for as long as there is an effect there must be a cause. Therefore, though Christ appeared one thousand nine hundred and twelve years ago, His signs still exist today and His sovereignty and influence are manifest. Is it possible for that divine Spirit to be non-existent and these great signs still to be present? Therefore it is established that the Cause of these signs is He Who is the source of eternal light and everlasting bounties.

Sixth, everything can have only one shape, whether it be triangular, square or pentagonal. An object cannot have different shapes at the same time. For instance, this carpet is rectangular; is it possible that it can have a circular shape as well? It cannot. That is possible only if it loses its first form and takes a new one. Nevertheless, while it is impossible for an object to possess diverse forms at one and the same time, the spirit of man possesses all forms and has manifold shapes simultaneously. It has no need to change from one form to another. As it is beyond change and forms, it is non-material and eternal.

Seventh, when a man looks at creation, he sees two things: that which is perceptible to the senses and that which is abstract. The things that are perceptible to the senses, such as vegetables, minerals and animals, that can be seen by the eyes, heard by the ears, smelled, touched or tasted, are subject to change. But rational powers are not perceived by the physical senses. The power of the mind and knowledge are intellectual realities and are not subject to change or alteration. The eye cannot see them; the ear cannot hear them. It is impossible that knowledge, which is an intellectual reality, be changed into ignorance. The soul, too, is one of the intellectual realities: it is unalterable and is not subject to annihilation.

A person who is endowed with perception has spirituality and heavenly attributes; he can recognize that the human soul has never been subject to annihilation and will never become so. He sees that all created beings are in harmony with the spirit and are under its influence. He knows himself to be eternal, everlasting, constant, imperishable and encompassed by the lights of God, the Lord of glory. For he has spiritual susceptibilities and is affected by conscience and spiritual impulses. He is not limited by rational constraints or human emotions and sentiments. However, the man who has no perception or inner sight finds himself always dejected and lifeless; every time he thinks of death, he is afraid, because he considers himself to be mortal.

Blessed souls are not of this category. They sense that they are eternal, luminous and imperishable like the disciples of Christ. It is for this reason that at the time of death or martyrdom Bahá'ís rejoice, because they know there is no death or annihilation for them. At most, the body disintegrates but the soul exists in the divine world and has everlasting life.

The audience was deeply moved by this address and all expressed their satisfaction and became devoted to `Abdu'l-Bahá." 

_________

May we be "blessed" souls! And "devoted to `Abdu'l-Bahá."

This is unusual for an entry by Mahmud--as He doesn't always put the text of a talk in his diary.

Agnes says that she has been "unable to recall details" of the last few days, but that on this day she and Rebecca Caldwell had tea at Day-Spring with the Master and then took Him for a drive.  When they returned the believers from the hotel were there, and there was a "talk as always. Delightful." 

August 6, 1912

Dublin, NH: day 13 of 23; the Blessings of Exile 

Mahmud wrote: "In the morning while pacing back and forth in the drawing room of His residence, the Master said:

When Persians want to record any important matter, they say, `Write this down in the twenty-ninth section.' Now, as the Persians say, write this in the twenty-ninth section of your book. Whatever occurs is the cause of the elevation of the Word of God and the victory of the divine Cause, even though outwardly it may appear to be a great affliction and hardship. What hardship, grief or affliction could be greater than that which occurred at the time when the Blessed Beauty was exiled from Tihrán? Hearts of stone were melted. All the relatives were weeping and lamenting. All were in utter despair. But that exile became the cause of the raising of the Call and exalting the Word of God, of fulfilling the prophecies of the Prophets and of guiding the people of the world. Had it not been for this exile, these things would not have appeared and these great events would not have occurred.

Consider the case of Abraham. Had He not been exiled, He would not have received that greatest blessing; neither a Jacob nor an Isaac would have risen; the fame of the beauty of Joseph would not have been spread throughout the world. He would not have become the ruler of Egypt; no Moses would have appeared; no Muhammad, the divine Messenger, would have come. All these are a result of the blessings of that exile. It is the same now.

Later He spoke about the harmful effects of disunity and discord among the emperors of the East and the West:

For example, the separation between the eastern and western empires and the disagreement between the eastern and western churches in Christianity caused a great weakness. Notwithstanding this, the people still do not take heed.

In the afternoon He gave a talk on the oneness of the foundation of religion." 

In Dublin, NH

The Master must have been sad to think about these things--the suffering necessary in religious history and the fact that people do not heed the importance of it all.  Will our age be different? We are potentially transforming humans--yet can easily fall into the same pitfalls as the rest of humanity.  He knew this but tried to bring forth our potential in so many ways. . . . 

This pensive side of the Master offsets those lovely portraits of Him in Dublin, with the smiling face.  His multi-faceted nature defies description!  Maybe that's why we are so drawn to Him. 

Oh, Agnes! We can't forget her in these musings. She simply writes that she brought some people to hear 'Abdu'l-Bahá: Miss Rose Lamb, Mrs. Mauran, Mrs. Pettres, and Mrs. Merritt, who had a little private talk with Him. Did these women realize how lucky they were?