What precious jewels are there which we can share with our Oriental brethren? First of all one may mention that wonderful picture of the divine-human Saviour, which, full of mystery as it is, is capable of attracting to its Hero a fervent and loving loyalty, and melting the hardest heart. We have also a portrait (implicit in the Synoptic Gospels)—the product of nineteenth century criticism—of the same Jesus Christ, and yet who could venture to affirm that He really was the same, or that a subtle aroma had not passed away from the Life of lives? In this re-painted portrait we have, no longer a divine man, but simply a great and good Teacher and a noble Reformer. This portrait too is in its way impressive, and capable of lifting men above their baser selves, but it would obviously be impossible to take this great Teacher and Reformer for the Saviour and Redeemer of mankind.
We have further a pearl of great price in the mysticism of Paul, which presupposes, not the Jesus of modern critics, nor yet the Jesus of the Synoptics, but a splendid heart-uplifting Jesus in the colours of mythology. In this Jesus Paul lived, and had a constant ecstatic joy in the everlasting divine work of creation. He was 'crucified with Christ,' and it was no longer Paul that lived, but Christ that lived in him. And the universe—which was Paul's, inasmuch as it was Christ's—was transformed by the same mysticism. 'It was,' says Evelyn Underhill, [Footnote: The Mystic Way, p. 194 (chap. iii. 'St. Paul and the Mystic Way').] 'a universe soaked through and through by the Presence of God: that transcendent-immanent Reality, "above all, and through all, and in you all" as fontal "Father," energising "Son," indwelling "Spirit," in whom every mystic, Christian or non-Christian, is sharply aware that "we live and move and have our being." To his extended consciousness, as first to that of Jesus, this Reality was more actual than anything else—"God is all in all."'
It is true, this view of the Universe as God-filled is probably not Paul's, for the Epistles to the Ephesians and Colossians are hardly that great teacher's work. But it is none the less authentic, 'God is all and in all'; the whole Universe is temporarily a symbol by which God is at once manifested and veiled. I fear we have largely lost this. It were therefore better to reconquer this truth by India's help. Probably indeed the initial realization of the divinity of the universe (including man) is due to an increased acquaintance with the East and especially with Persia and India.
And I venture to think that Catholic Christians have conferred a boon on their Protestant brethren by emphasizing the truth of the feminine element (see pp. 31, 37) in the manifestation of the Deity, just as the Chinese and Japanese Buddhists have done for China and Japan, and the modern reformers of Indian religion have done for India. This too is a 'gem of purest ray.'
PART II
BIOGRAPHICAL AND HISTORICAL
SEYYID 'ALI MUḤAMMAD (THE BĀB)
Seyyid 'Ali Muḥammad was born at Hafiz' city. It was not his lot, however, to rival that great lyric poet; God had far other designs for him. Like St. Francis, he had a merchant for his father, but this too was widely apart from 'AH Muḥammad's destiny, which was neither more nor less than to be a manifestation of the Most High. His birthday was on the 1st Muḥarrem, A.H. 1236 (March 26, A.D. 1821). His maternal uncle, [Footnote: This relative of the Bāb is mentioned in Baha-'ullah's Book of Ighan, among the men of culture who visited Baha-'ullah at Baghdad and laid their difficulties before him. His name was Seyyid 'Ali Muḥammad (the same name as the Bāb's).] however, had to step in to take a father's place; he was early left an orphan. When eighteen or nineteen years of age he was sent, for commercial reasons, to Bushire, a place with a villainous climate on the Persian Gulf, and there he wrote his first book, still in the spirit of Shi'ite orthodoxy.
It was in A.D. 1844 that a great change took place, not so much in doctrine as in the outward framework of Ali Muḥammad's life. That the twelfth Imam should reappear to set up God's beneficent kingdom, that his 'Gate' should be born just when tradition would have him to be born, was perhaps not really surprising; but that an ordinary lad of Shiraz should be chosen for this high honour was exciting, and would make May 23rd a day memorable for ever. [Footnote: TN, pp. 3 (n.1), 220 f.; cp. AMB, p. 204.]
It was, in fact, on this day (at 2.5 A.M.) that, having turned to God for help, he cried out, 'God created me to instruct these ignorant ones, and to save them from the error into which they are plunged.' And from this time we cannot doubt that the purifying west wind breathed over the old Persian land which needed it so sadly.