While she was increasingly occupied with those endeavors, her work in color, particularly from the New Science of Colour, was taken in with great interest by some Australian artists - Roy de Maistre and most particularly Grace Cossington Smith - though largely from a theosophist understanding.

[16] In October she was in the Irving-Terry theatre company from London coming to New York, during the presidency of William McKinley, (before his re-election and subsequent assassination,) performing with a set of plays.

[32] The play continued to make news in September partly with notice of the debut of the Earl of Rosslyn as an actor[33] with positive comment of Irwin's acting by Kate Carew and others.

She writes of her second interview with ʻAbdu'l-Bahá:[97]On this occasion I asked for Abdul-Baha's opinions upon psychic development, which (ed - within her understanding then,) is so essential a feature of Hindu and Sufi philosophies.

So, through varying ages and lands, we find man possessing a subconscious and a conscious knowledge of the value of color, and modern science is daily proving the truth of the ancient hermetic teachings.

Since we are clamouring for spiritual certitude and repose, it will do our tired eyes no harm to rest awhile upon the self-poised serenity of this majestic Cause, for it has an outlook that is penetrating and vast enough to answer all our needs.A letter to the editor responded critiquing her history and tried to distinguish theosophic efforts and those with devotion to Jesus, though the writer credits "The Bahai[sic] movement is undoubtedly ethically valuable, and all its main points are excellent.

I have lived in England, America, Africa, China, and France successively, and I have visited Australia, Japan, Germany, Italy, and Belgium, so I can claim fairly an international area of observation.

"[175] Irwin was introduced to the convention by William L. Goodwin, a major figure in the National Electric Light Association and the resulting crowd at her demonstrations "elbowed their way" to watch.

[186] Mention of her "Irwin Color Filter System" had made it to the attention of Wellesley Tudor Pole, another early person with strong Baháʼí and theosophic interests who shared her work with a friend.

[187] On 12 November 1924 Irwin spoke at the founding meeting of the British Electrical Association for Women held at 1 Upper Brook Street, the home of Lady Katharine Parsons, and organised by Caroline Haslett.

Attendees were leading figures in the world of engineering and women's organisations, and Irwin is quoted as giving "a delightful picture of the American Labour-saving home" as part of the discussion.

[188] In 1925 she was noted "of Paris" or "of Greece" now returned and come to California where she gave a few talks through the fall and winter,[189] while again a newspaper article reviewed her work in color illumination technology.

[100] She was there 19 days including into April and observed a kind of miracle, as she termed it, of international presence and deeds that created an atmosphere … "a kinship with a larger life, more abstract, and the same time more intimate.

"[100] She also remarked that some 2500 trees had been added to the landscape plus flowers by donations of pilgrims forming "a new memorial to Death, and an interpretation of its meaning at the portal of larger life and creative growth.

"[100] Her thoughts were reprised and extended noting six nationalities of visitors and stopped to inquire with her about the gardens and Shrine of the Báb while she sat there reading - Russian, German, Arabs, Turkish, Jewish, and American - in the space of one hour; the place of the Holy Land in the tides of history now including the harbor in the bay being modified by the British.

[200] She noted the growth of the gardens under the leadership of Shoghi Effendi, then head of the religion, and the sight towards Akka "running out its white arm of remembrance in the blue distance.

She says:In the West, we do not consider religion as an integral part of life, probably because our scientific education makes it impossible for us to accept reasonably the dogmatic theories or orthodoxies which narrow men's thirst for the infinite down to their own particular measurements.

The public is gradually awakening to this fact, though its own limited idea that Architecture and Decoration are fine arts, whereas illumination is a mere mechanical necessity, is largely responsible for the present situation.

"[129]: pp17-8  It was commented on by Hugh Ross Williamson in January 1931 noting Irwin's color illumination technology had been used in “masonic lodges in California, to Bahai[sic] shrines in Palestine, and elsewhere”.

[203] "One of the most revivifying and vitalizing aspects of the Baháʼí Revelation is its presentation of religion as a cooperative liberator into a larger life, a constant invocation to the 'investigation of reality,' and to a fuller self-expression, through the use of the word do rather than the dont which is usually associated with religious ceremonial.… the Báb, Baháʼu'lláh and ʻAbdu'l-Baha (sic), have provided us with a magic lamp of guidance with which to illumine the obscure and arduous road!

[224] It outlines the condition of Palestine through recent history and the arrival and lives of Baháʼu'lláh and the burgeoning community and takes it up into the 1930s and the transformation of agriculture, turning the Dead Sea into a source of potash and bromine used in products and dyes, industrialization and buildings, universities, the port at Haifa and oil pipelines, doubling populations, electrification and museums.

However Shoghi Effendi wrote a telegraph cable on May 1, 1936, to the Baháʼí Annual Convention of the United States and Canada, and asked for the systematic implementation of ʻAbdu'l-Bahá's vision from the Tablets of the Divine Plan to begin.

[240] She had also taken the opportunity around then to visit several California cities,[241] going back to London in August during which point she was interviewed by BBC Radio where she was able to comment about the Baháʼí Temple,[242] before returning to the US in mid-November.

She elaborated she was a traveling "good will correspondent" finding a meeting hall that regularly discussed the ideas of Auguste Comte and spoke with the Oslwaldo Cruz Institute, as it was then called, and though the countryside was to her eyes "poor and backward" it was also "devoid of beggary" and generally the country was at the time "free of tension, suspicion and fear".

The citizen, then, was one who through ability and unselfishness built up those cities of antiquity which have bequeathed their rich legacies of education, culture and morality to our day,"[270] reviews samples of the forms of citizenship through the ages and then says "With pain man has renounced many physical, mental and moral limitations, and now we stand at a transcendent moment in history, when the patriotism of lands is being expanded into a patriotism of humanity, when man is progressing from self-consciousness into that scientific recognition of a unity of life that means soul-consciousness.

This state demands the re-birth of both faith and free will, and it is the urgent problem that the present chaos is solving,… the new pattern of citizenship proclaimed by Baha'u'llah contain the seeds of a spiritual democracy….

[280] A year later in late 1948 Irwin is noted in Tunis and headed to Marseilles amidst which she had already held several weekly meetings and radio broadcasts and an assembly elected by early 1949.

[282] Irwin returned to America arriving in Long Beach California by July where she gave a couple talks starting on her book "Heralds of Peace" and mentioning her recent travels,[283] and then on "What are the requisites of a new civilization?".

[284] Irwin's trip and work as reported from Long Beach was included in a reactionary feeling of threat about world government in an October article in New Mexico a year later.

[290] In July 1951 she gave a talk at an art gallery and it was noted she had a private collection part of which she loaned for an exhibition in Los Angeles, (and the news coverage mentioned her grandparents Sir John and Lady Hall.