In Memoriam: Hugh McKinley
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Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Ismael Velasco, In Memoriam: Hugh McKinley, bahai-library.com.
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OJBS: Online Journal of Bahá‟í Studies                                      Volume 1 (2007), 462-468
URL: http://www.ojbs.org                                                            ISSN 1177-8547

In Memoriam: Hugh McKinley1

Ismael Velasco
Tenerife, Spain, Independent Scholar

Upon his thirteenth birthday, Hugh McKinley‟s mother devised a means to
test empirically her knowledge of astrology: she cast a detailed and
elaborate chart made up of arcane symbols, crescent moons and star-sign
emblems, derived from the single fact of her son‟s birth in Oxford, England,
at precisely 1:55 am Greenwich Meridian time, on the 18th of February,
1924. He weighed a full eight and a half pounds. A series of epigrammatic
prognostications followed, predicting year by year Hugh McKinley‟s future
till his 58th birthday, set down concisely in a small red notebook titled in
neat script:

Natal and Progressed Horoscopes.
Hugh McKinley
cast by his mother
DATE: 1935

Thereafter at year‟s end, till her own very last, she faithfully inscribed below
her divinations an equally brief survey of the most notable among his life‟s
actual happenings. This allowed her - and us - to compare life‟s vicissitudes
to the omens and augurations of the stars.

The portents intimated to Violet McKinley, mother, lifelong companion and
co-sharer in the spiritual knighthood of her only son, that there awaited him
an eventful and on the whole a trying life, with many episodes of illness,
with accidents and financial misfortunes or stress, and two or three
catastrophic years, punctuated by fewer years of spiritual abundance,
deepening friendships and domestic happiness. While year by year the
predictions varied in their accuracy from the startlingly correct to the
humorously off course, the anticipated pattern proved itself on the whole
accurate, and Hugh McKinley‟s life was indeed marked by an undertone of
hardship, by serious accidents and periodic bouts of ill-health, by troubled
relationships and consoling friendships, by financial stringencies and ever
burgeoning spirituality. His years of ease, over his seven decades and four,
were less than those of challenge, yet he was happy in the evening of his
life, with a strong and loving marriage, a home in nature, and a spirit
reconciled and peaceful, if ever active, ever struggling, ever visioning new
possibilities and new friendships.

See also Olive McKinley, The Life of Hugh McKinley, Knight of Bahá‟u‟lláh, Solas, 2004, 4:59-71

OJBS:Online Journal of Bahá‟í Studies                 462                                     1 (2007), 462-468
© 2007 XXXX
463       Ismael Velasco                                             In Memoriam: Hugh McKinley

Be that as it may, it was sometime after September 1923, when Violet was
some half way through her pregnancy and David McKinley still engaged in
his osteopath‟s practice, that an occasional visitor to the Oxford
Theosophical Society placed in their hands a newly published copy of a
book that revolutionised the labours of the Bahá‟í community for decades to
come: John Esslemont‟s Bahá’u’lláh and the New Era. 2
“One night at the Theosophical Society in Oxford, one of the 'friends', as
they were then referred to (and I've only ever met one believer in England
who knew him) was called Robert somebody. I don't know his name. But
Alice Phillips, who was an isolated believer in the late 1940s down in
Arundel, knew his name and had met him. He left mother and father a copy
of Dr. Esslemont's book Bahá'u'lláh and the New Era.” 3

For the McKinleys, the book was a source of spiritual insomnia: “they sat
up in bed all night and read that book from cover to cover.” When they
turned the last page, the night had gone Dawn breaking, they turned to each
other, and exclaimed: “This is it!”4

We have rather precise notions regarding the physiological development of
the embryo in its different phases, but know next to nothing about the nature
of its inner life while in the uterus. In this respect, if life after death is a
mysterious subject, life before birth is only marginally less so. What is no
longer in doubt after much investigation is that the embryo is highly
susceptible to the mother‟s environmental influences, her state of mind, her
moods, in short, the mother‟s consciousness and experiences. If this be so,
then it may not be unreasonable to suggest that the experience of that night,
profound, thrilling and fundamentally life-changing, full mid-way or more
through her pregnancy, may well have had some impact on the child within
her womb whose first, if vicarious encounter with the “spirit of faith” may
perhaps be said to have taken place before his consciousness was able to
register it.

Nothing is known of the man that so fortuituously changed their lives
forever and sealed the future of their child, except his first name, but his
modest and potentially inconsequential act would in the fulness of time
prove to have been the means of raising two knights of Bahá‟u‟lláh, Violet
and her son Hugh. As so often happens, apparently small acts may have
large impacts in seeming disproportion to their genesis. It is not clear what,
if any, other contribution “Robert somebody” made to the growth of the
Bahá‟í community, but by one passing talk and the sharing of one book he
changed a nation‟s destiny.

The book was published in Spetember of 1923, which allows us to trace this event to the autumn or
winter of that year.
Hugh McKinley, op.cit.
Ibid.

OJBS:Online Journal of Bahá‟í Studies                463                                              1 (2007)
© 2007 Ismael Velasco
464       Ismael Velasco                                                In Memoriam: Hugh McKinley

Hugh McKinley‟s path was neither smooth nor inevitable, and perhaps
herein lies its luminosity. Most likely the spiritual honorific, Knight of
Bahá‟u‟lláh, an accolade conferred by Shoghi Effendi upon those Bahá‟ís
who like Hugh McKinley settled across the world as part of the first global
plan for the expansion of the Bahá‟í Cause,5 will grow legendary with the
rolling of the years. But, in Hugh McKinley‟s living witness, the glory
behind the title lies not in a frozen tableau of beatific vision, nor a tale of
morally unambiguous heroism (heroism seldom is), nor yet in an instructive
story of triumph over adversity and success over vicissitudes. To outward
seeming and to worldly eyes, indeed, the tale of Hugh McKinley was a tale
of thwarted dreams, of unrealized potential, and recurrent penury. His old
age was not that of a man reminiscing at his ease, but rather a constant, final
struggle against illness and poverty; not contemplative rest but one final lap
in a long distance race that demanded the impossible.

And yet, the morning of the 28th of May, 1992, found Hugh McKinley, a
mere seven years before his death, within the precincts of a garden of
unusual beauty, face to face with the harvest of his life. Seldom does a
person see, in his lifetime, even a glimmer of the true significance of the
actions and deeds performed in years and decades past, but to Hugh
McKinley, on this occasion, was granted the sight. For anyone receptive to
what Rudolf Otto called the “Idea of the Holy”6 the occasion would be
fraught with significance. For a Bahá‟í for whom a sense of spirituality was
the motivating force of life, the event, in a region four religions coincide in
designating as the Holy Land, was positively numinous.7

Hugh McKinley stood that day with one hundred and twelve companions
watching an illuminated scroll bearing his name and theirs being placed, for
centuries to come, in a chamber at the entrance door of the inner sanctuary
of the holiest Shrine of the Bahá‟í world, guarding the mortal remains of
Bahá‟u‟lláh, Prophet-Founder of the Bahá‟í Faith - and the One for Whose
sake Hugh McKinley had given up his career, his reputation, his worldly
prosperity and, little by little, it may be considered, his life. The scroll was
a Roll of Honour, registering for posterity the names of all the Knights of
Bahá‟u‟lláh. This spiritual knighthood was intended “to signify their acts of
daring and devotion as teachers of the Faith”,8 and bear witness that by their
exploits they had “realized the actual establishment of the Cause of
Bahá'u'lláh as a world religion.”9

A campaign known in Bahá‟í literature as the Ten Year Plan (1953-1963)
Rudolf Otto, The Idea of the Holy. Trans. John W. Harvey. London: Oxford University Press, 1948.
An idea of the intensity of this innate spirituality may be gathered from a telling event in his youth,
long, long before the day of his harvesting arrived. Having had a terrible motorcycle accident provoking a grave
head injury that threw him into a comma with little hope of recovery, he abruptly came back to consciousness
under his mother‟s prayers after many days in a vegetative state, pronouncing a single sentence as if from another
realm drawn: “alláh‟u‟abhá”.
The Universal House of Justice, May 29, 1992, Centenary Tribute to Baha'u'llah, p. 3
Ibid.

OJBS:Online Journal of Bahá‟í Studies                   464                                                1 (2007)
© 2007 Ismael Velasco
465       Ismael Velasco                                            In Memoriam: Hugh McKinley

The meaning of the scroll, the significance of the Bahá‟í knighthood
bestowed upon him, Hugh McKinley heard expounded in an ardent
supplication addressed on that day by the Universal House of Justice, the
body entrusted with the guidance and direction of the world Bahá‟í
community, to Bahá‟u‟lláh:

“This is both a symbol and a promise -- a symbol registering the reality of a
clear response, at a critical time, to the duty laid upon us by the Lord of
Hosts to diffuse His teachings among all peoples; a promise that the
commitment so dazzlingly displayed by these intrepid pioneers will be
reaffirmed by generations of their successors, ensuring that the light of
Bahá'u'lláh's Revelation, "shining in all its power and glory, will have
suffused and enveloped the entire planet."

“This is also a mark of recognition of the power of the Hand of
Omnipotence to turn gnats into eagles. His bounties embolden us. Broken-
winged birds are we; yet, with His assurances resounding in our souls, we
soar to ever greater heights in His service. "I am the royal Falcon on the arm
of the Almighty!" He declares, benevolently adding: "I unfold the drooping
wings of every broken bird and start it on its flight."”10

In these words - which Hugh McKinley heard read out before the assembled
knights of Bahá‟u‟lláh on that solemn anniversary - is an intimation that, the
reality of their heroic response notwithstanding, the birds that journeyed into
victory had injured wings, and the eagle flights were flown by individuals
who nevertheless partook of the quality of the gnat.

It should come as no surprise then, that to discern the implausible flight path
implied in these assertions of irreconcilable qualities (gnathood/eaglehood)
calls for an unusual point of view. Thus the mighty title, Knight of
Bahá‟u‟lláh - which, were all else forgotten, would remain - was won in
Cyprus by Hugh McKinley in the course of what was probably the hardest
and apparently least fruitful period of his life. In attracting souls to the
Cause of Bahá‟u‟lláh Hugh McKinley had been more successful in Britain
than he would ever be in Cyprus. In building a vibrant Bahá‟í community
life the interpersonal barriers proved more intractable in Cyprus than was
the case before or subsequently. In artistic self-expression, no period was
less productive than this one. In his personal life, no time was more
challenging than the time of his investiture as Knight of Bahá‟u‟lláh. At the
end of his pioneering services in Cyprus, Hugh McKinley and the handful of
fellow-Knights in that isle, had indeed sown the seed of a future national
community, but at the moment of departure, after years of effort, the seeds
left behind altogether uncertain, and not one soul had been moved to join
the Bahá‟í community.11 By the same token, it is safe to say that no other
Ibid. p. 240
The first Cypriot believers declared not long after in a letter to Hugh in Greece, through whose
efforts, together with his mother, they had been attracted to the Faith.

OJBS:Online Journal of Bahá‟í Studies                465                                             1 (2007)
© 2007 Ismael Velasco
466      Ismael Velasco                                             In Memoriam: Hugh McKinley

time demanded such heroism, evoked such self-sacrifice, required such
inner fortitude, or called for such self-abnegation in Hugh McKinley as his
time in Cyprus.

The words of the House of Justice, then, present us not with a sweet simile
but a challenging and even painful paradox, of broken-winged birds setting
out to imitate the falcon‟s aerial prowess, or mosquitoes embarking on
seemingly fatuous, even self-destructive odysseys to emulate the eagle. To
grasp the liberating, the fulfilling, the ever-cherished aspects of this journey,
one must be prepared to see that above and beyond material circumstances
or outward markers of success, at the heart of this paradox, was a spiritual
process; an expression of communion, a search for faithfulness to an
experience of truth that made the journey more than bearable - worth it.
One must know, else guess the experience captured in poetic language by
Bahá‟u‟lláh as the unpredicted madness of a taste, which Hugh Mckinley –
those that knew him will agree – tasted early on:

“By My life, O friend, wert thou to taste of these fruits… yearning would
seize the reins of patience and reserve from out thy hand, and make thy soul
to shake with the flashing light” 12

Thus did yearning take over his life, that without reserve, he threw himself
into seemingly quixotic ventures, abandoning a promising career in opera,
to live an intranquil, trying life in frequently alien environments, struggling
with poverty, illness, separation, loss, and cultural isolation, for the sake of a
social vision, and spiritual calling, that energised and galvanised him and
brought him more than contentment: joy.

Indeed, if a keynote could be discerned in Hugh Mckinley‟s life, it is the
demonstration that there is more to happiness than happy circumstances (for
Hugh McKinley was an essentially happy person, albeit schooled in grief
and loss), that one‟s inner world can well exceed one‟s outward one, and
that to understand Hugh McKinley one must shake the inertia of superficial
judgements and criteria and touch the depths that motivated him and made
him be and become who he was and who he is.

And if, as Ernest Becker held, the greatest form of heroism is the ability to
contain the maximum paradox, then Hugh McKinley was heroic in the most
palpable manner. This was the man whose voice was deemed to call for
cultivation and consecration to the muse by the great Dino Borgioli and who
studied under him in 1952 while singers waited a decade before being
allowed to leave their countries and be trained by him – working as a farm
labourer until he began his musical apprenticeship.13

Cf. Bahá‟ulláh, The Seven Valleys, p.4
Borgioli, (1891 – 1960) was launched in La Scala by Toscanini himself, becoming one of opera‟s
best-loved tenors in the 1930‟s, and in the 1950‟s one of the world‟s foremost opera teachers. The Australian
soprano June Bronhill, OBE, changed her surname from Gough to Bronhill after the residents of the eponymous

OJBS:Online Journal of Bahá‟í Studies               466                                             1 (2007)
© 2007 Ismael Velasco
467       Ismael Velasco                                            In Memoriam: Hugh McKinley

The beginnings of a professional and promising career in opera were not
won without sacrifice, and the same year, in a positive and confident tone,
Violet McKinley, Hugh‟s mother, wrote in her record of the year: “our
money nearly gone, we must earn some somehow”.14 This was the man
who, a complete autodidact with an interrupted and abandoned schooling,
became nonetheless the cultured critic who corresponded with Erich Fromm
and led him to review his treatment of religion; interviewed Arnold
Toynbee, last great exponent of cyclical history; became a lasting friend of
his contemporary and fellow poet (a world authority on Blake) Kathleen
Raine, and likewise built most lasting ties with the famed poets Helen Shaw
of New Zealand and the American May Sarton, best known perhaps for her
novels. He would converse with varying ease in English, Greek, Persian,
and French, yet never reached secondary school.

This was the man in whom the lore of ancient Celts and ancient Greeks and
Romans combined with the exquisite appreciation of nature and its colours
and a repertoire of memorised French, Italian and German arias that played
in his mind and occasionally found outlet in his sonorous bass. This was
also the man who, in the end, physically frail and past his seventies, was left
to earn the necessities of life each day anew not by his pen or by his art or
by his calling, but selling cleaning materials door to door to make ends
meet, following a professional path that took him from farm labouring to
book-keeping, to gardening, to selling double-glazing and insurance and
eventually domestic products to neighbours and acquaintances on a
commission-only basis.

Such contrasting journeys were the product of circumstance, but primarily
of choice, of decisions made for love, sometimes swiftly, never lightly, and
always hard to understand from the perspective of the perennial human
search, and even need, for material stability and comfort.

“How well is it said: Live free of love, for its very peace is anguish; its
beginning is pain, its end is death.”15

We stand, then, not before a creature of air but before a man, of flesh and
bone and blood and longing who, when I knew him in the evening of his
life, just into his seventies, glinted and smiled at once mischievously and
miraculously amidst the difficulties that beset him and that he wore so
lightly, as he proclaimed to a touched twenty year old passer-by who had
approached the Bahá‟í stall that we were manning together in the paved
indifference of Felixtowe:
town raised a considerable sum of money to enable her to leave Australia to study under Borgioli. She was his
pupil in the same year as Hugh McKinley, and may give an indication of what could have been - Hugh‟s potential
professional trajectory.
Violette McKinley, “Astrological Diary of Hugh McKinley, with additional notes by Hugh and by
Deborah McKinley” (henceforth referred to as Astrological Diary), entry for 28 years old.
Cf. Bahá‟ulláh, The Seven Valleys, p.41

OJBS:Online Journal of Bahá‟í Studies                467                                             1 (2007)
© 2007 Ismael Velasco
468      Ismael Velasco                                              In Memoriam: Hugh McKinley

“I am a revolutionary!”

And proffered to him, urgently yet gracefully, not the Socialist Worker, but
an invitation to spiritual transformation and an end to discordant conflict.

The little note which, in her 90th year, the great Kathleen Raine wrote upon
hearing of Hugh McKinley‟s passing captures, perhaps best of all, the
meaning of Hugh McKinley‟s life, and his relevance:

“I don‟t know how many years ago I first knew (by letter) Hugh who at that
time was living on his Greek Island with his cats and writing for a little
paper… all these years he has been a friend I have valued as one of the
loveliest human beings I have known – „one of the pure in heart‟ who „sees
God‟”.16

One is reminded of the words by Blake which that same poet wished could
be said of her after her death:

“That in time of trouble, I kept the divine vision".

These ten words are, to me, the most transparent evocation of Hugh
McKinley‟s life.

Kathleen Raine to Deborah McKinley, February 9t, 1999, in Hugh McKinley archives.

OJBS:Online Journal of Bahá‟í Studies                 468                                          1 (2007)
© 2007 Ismael Velasco
-- In Memoriam: Hugh McKinley (Used by permission of the curator)