originally compiled by Marian C. Lippitt

edited and updated by J. Michael Kafes

©2004 by The Foundation for the Investigation of Reality

Copyrightholder contact information:

The Foundation for the Investigation of Reality

P.O. Box 202

Eliot, Maine 03903

U.S.A.

e-mail: info@investigatereality.org

web site: http://www.investigatereality.org

Acknowledgements

The prior (unpublished) version of this compilation, titled Reality and the Worlds of God, was created in 1968 by Marian Crist Lippitt. This updated and revised version, titled Reality, Soul, and the Worlds of God, has been compiled by J. Michael Kafes. It reflects all the latest translations of the Bahá’í Writings which are available in English as of the year 2003 A.D.

J. Michael Kafes undertook revising and computerizing this compilation at the request of The Foundation for the Investigation of Reality (FIR).

FIR wishes to recognize the assistance of its board members and certain individuals who helped J. Michael Kafes with proof-reading, critiquing, and due diligence: ....

(names to be filled in)

Foreword

The purpose of this compilation of the Bahá’í writings is to organize these writings in such a fashion as to set forth an ontological and cosmological paradigm of all existence or reality. To accomplish this awesome task within the defined confines of a Bahá’í compilation is supremely challenging.

A distinctive feature of this compilation is that it is not a comprehensive compilation, but rather, a representative compilation. This is after all, a compilation on "reality, soul, and the worlds of God," a very encompassing topic. If all the relevant quotes in the writings were placed under each subject heading, this compilation would assume encyclopedic proportions and be very unwieldy. The task of organizing or indexing all the Bahá’í writings into such an ontological or cosmological paradigm is actually another project which has been underway, and is known as The Master Index of the Bahá’í Writings, or more informally, The Worlds of God Index. In a sense, this compilation can be viewed as a mini-Worlds of God Index.

To facilitate a better understanding of this paradigm of reality, a companion study guide is in the works. A study guide, unlike a compilation, can be in the author’s own words. This study guide can summarize the selections in the compilation and refer to them as the supporting quotations for each concept.

This compilation is also intended to be a reference book cited in other publications and course materials to be produced by the Foundation for the Investigation of Reality, a Bahá’í inspired non-profit organization dedicated to answering the need identified by the Universal House of Justice:

It can be argued that there are multiple ways to organize the writings into an overall paradigm of reality. The method used by this compilation and by the indexing techniques used in the Worlds of God Index are not an official authoritative method approved by any Central Figure or Institution in the Bahá’í Faith. However, given that such an authoritative method is non-existent, the method presented is one insightful way in which such indexing and organizing can be done, and it works and makes sense! In fact, the act of making sense of the writings and applying them in a holistic-like way is encouraged in the writings themselves.

The study of truth or reality and the term "divine philosophy" are inter-related. The term "divine philosophy" might invoke in the reader an impression of a science which hair-splittingly begins in words and ends in words, with no practical relevance to real life, and a science solely for scholarly intellectuals. A close study of the uses of this term in the Bahá’í Writings however reveals that the intended meaning of this term is inherently experiential, and meant for everyone.

The individual’s pursuit and study of "divine philosophy" is conditioned on his or her carrying out the first principle of Bahá’u’lláh, which is the obligation of each individual to independently and unfetteredly investigate reality and truth for oneself (with emphasis in bold where appropriate):

Since the ability to investigate reality in such a fashion is of such primal importance, it is natural to assume that we need an objective framework or paradigm in which to conduct our investigation. For that objectivity, it makes sense to look at what God has revealed for us through His Prophets rather than what our fellow human beings have devised:

Bahá’u’lláh wrote: "The sages aforetime acquired their knowledge from the Prophets, inasmuch as the latter were the Exponents of divine philosophy and the Revealers of heavenly mysteries."

We are told immerse ourselves in the creative Word, to meditate and concentrate on it, to unravel secrets⁶ and obtain insights into the world’s problems⁸ and act on that new found understanding. To do that, we need to heed Bahá’u’lláh’s counsel, "behold My Revelation through Mine eyes." "Were ye to behold Him with the eyes of another, ye would never recognize and know Him."

We therefore must use the standard of the writings to come up with a paradigm of existence:

By systematizing the Bahá’í writings to come up with a non-authoritative paradigm of existence instead of systematizing a paradigm of existence from purely human sources, we can study and apply this science (divine philosophy) in our lives very effectively. The application of this science, however, is beyond the scope of this compilation. This compilation, rather, is intended to be the underlying reference work for courses and other publications intended for your spiritual upliftment, personal transformation or self-help / self-improvement. Studying this compilation in and of itself however is also a very effective deepening technique for obtaining insights about where (and why, and how, etc.) you and everything else fits in God’s plan of creation.

With that said, there are also two important generic topics to be addressed regarding the quotes of any Bahá’í compilation: the issue of "authentication" and the issue of "authorized translations."

An authenticated text simply means there is an original Persian or Arabic manuscript for the text in question, that it was verified to be genuine (not fake) by Shoghi Effendi or the research department of the Universal House of Justice, and that there is an "authorized" (see below for definition of "authorized") English translation of that manuscript.

An authorized translation is one done by Shoghi Effendi or by the research department at the World Center and approved by the Universal House of Justice. There are exceptions to this rule where a passage or a Tablet has been translated by an individual other than the Guardian and that translation has been accepted as authorized by the Universal House of Justice. The final determination that a translation can be considered authorized rests solely with the Universal House of Justice.

Regarding the talks of ‘Abdu’l-Bahá, the Research Department of the Universal House of Justice wrote:

In this compilation, all the writings of Bahá’u’lláh and the Báb are from authorized translations of authenticated Tablets, with the exception of several quotes from the book Bahá’í World Faith in which Bahá’u’lláh was quoted.

Of the publications which quote ‘Abdu’l-Bahá, The Secret of Divine Civilization, Selections from the Writings of ‘Abdu’l-Bahá, Some Answered Questions, and Tablet to August Forel are authorized translations from authenticated tablets and talks.

The talks attributed to ‘Abdu’l-Bahá which are found in Paris Talks and Promulgation of Universal Peace are not authorized translations. Some of these talks do have Persian originals, but these Persian originals were not used to create the English translation. These books therefore cannot be considered authorized translations.

Regarding the compilation Bahá’í World Faith, many of the quotes have been superceded by newer translations. I have quoted from this publication where there is no other occurrence of them in newer translations. Some of the quotes in that compilation which have not been re-translated and re-published are in fact authenticated and authorized translations, however, instead of researching the matter at this time, I have chosen to conservatively label all of Bahá’u’lláh’s and ‘Abdu’l-Bahá’s quotes in Bahá’í World Faith as unauthenticated.

In this compilation, under each topic heading, the authorized translations of ‘Abdu’l-Bahá’s writings are quoted before the authorized translations of His talks. These are then followed by His unauthorized writings and talks. The unauthorized translations are prefaced with the phrase "no authority" in editorial brackets [] for ease of reader identification.

Shoghi Effendi and the Universal House of Justice have allowed unauthorized translations of books to be printed and used:

On those grounds such quotes are included in this compilation; however the quotes carry less weight than certifiably authenticated writings and authorized translations, which is why they are visibly segregated in the text of this compilation.

Enjoy your immersion in this compilation!

J. Michael Kafes

on behalf of

The Foundation for the Investigation of Reality

P.O. Box 202

Eliot, ME 03903

U.S.A.

E-mail: info@investigatereality.org

http://www.investigatereality.org

I. Introduction to Reality *

II. Three Conditions of Existence in Reality *

III. The Reality of the Soul — Understanding Your True Self *

IV. The Workshop of Interacting Souls *

[from the Writings of Bahá’u’lláh:]

#1. And in the fourth Gospel, according to John, it is recorded: .... "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."[John 14:26] .... And: "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come."[John 16:13]

(Bahá’u’lláh: Gems of Divine Mysteries, paragraph 11, pp. 9-10)

#2. ....the fingers of divine power have unlocked the portals of the knowledge of God, and the light of divine knowledge and heavenly grace hath illumined and inspired the essence of all created things, in such wise that in each and every thing a door of knowledge hath been opened, and within every atom traces of the sun hath been made manifest.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 28, pp. 27-28)

#3 ....God....hath in every age and cycle, in conformity with His transcendent wisdom, sent forth a divine Messenger to revive the dispirited and despondent souls with the living waters of His utterance, One Who is indeed the Expounder, the true Interpreter, inasmuch as man is unable to comprehend that which hath streamed forth from the Pen of Glory and is recorded in His heavenly Books. Men at all times and under all conditions stand in need of one to exhort them, guide them and to instruct and teach them. Therefore He hath sent forth His Messengers, His Prophets and chosen ones that they might acquaint the people with the divine purpose underlying the revelation of Books and the raising up of Messengers, and that everyone may become aware of the trust of God which is latent in the reality of every soul.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Maqsúd" or "Tablet of Maqsúd", p. 161)

#4. By the righteousness of God! The Mother Book is made manifest, summoning mankind unto God, the Lord of the worlds, while the seas proclaim: The Most Great Ocean hath appeared, from whose waves one can hear the thundering cry: "Verily, no God is there but Me, the Peerless, the All-Knowing." And the trees raising their clamour exclaim: O people of the world! The voice of the Divine Lote-Tree is clearly sounding and the shrill cry of the Pen of Glory is ringing loud: Give ye ear and be not of the heedless. The sun is calling out: O concourse of the divines! The heaven of religions is split and the moon cleft asunder and the peoples of the earth are brought together in a new resurrection. Fear ye God and follow not the promptings of your passions, rather follow Him unto Whom have testified the Scriptures of God, the All-Knowing, the All-Wise.

The episode of Sinai hath been re-enacted in this Revelation and He Who conversed upon the Mount is calling aloud: Verily, the Desired One is come, seated upon the throne of certitude, could ye but perceive it. He hath admonished all men to observe that which is conducive to the exaltation of the Cause of God and will guide mankind unto His Straight Path.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Excerpts from other Tablets" (excerpt #10), pp. 247-248)

#5. Seized with transports of joy, and raising high her voice, she [the mountain of Carmel, Israel] thus exclaimed: "....And when the hour at which Thy resistless Faith was to be made manifest did strike, Thou didst breathe a breath of Thy spirit into Thy Pen, and lo, the entire creation shook to its very foundations, unveiling to mankind such mysteries as lay hidden within the treasuries of Him Who is the Possessor of all created things."....

No sooner had her voice reached that most exalted Spot than We made reply: ....

"Call out to Zion, O Carmel, and announce the joyful tidings: He that was hidden from mortal eyes is come! His all-conquering sovereignty is manifest; His all-encompassing splendour is revealed. Beware lest thou hesitate or halt. Hasten forth and circumambulate the City of God that hath descended from heaven, the celestial Kaaba round which have circled in adoration the favoured of God, the pure in heart, and the company of the most exalted angels. Oh, how I long to announce unto every spot on the surface of the earth, and to carry to each one of its cities, the glad-tidings of this Revelation—a Revelation to which the heart of Sinai hath been attracted, and in whose name the Burning Bush is calling: ‘Unto God, the Lord of Lords, belong the kingdoms of earth and heaven.’ Verily this is the Day in which both land and sea rejoice at this announcement, the Day for which have been laid up those things which God, through a bounty beyond the ken of mortal mind or heart, hath destined for revelation...."

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Karmil" or "Tablet of Carmel", pp. 3-5)

#6. This is the Day in which the Ocean of knowledge hath lifted up its Voice and hath brought forth its pearls. Would that ye knew it! The heaven of the Bayán hath been raised up in truth at the behest of God, the Help in Peril, the Self-Subsisting. I swear by God! The Essence of knowledge exclaimeth and saith: Lo! He Who is the Object of all knowledge is come and through His advent the sacred Books of God, the Gracious, the Loving, have been embellished. Every revelation of grace, every evidence of goodly gifts emanateth from Him and unto Him doth it return.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Excerpts from Other Tablets" (Excerpt #9), p. 245)

#7. The Eternal Truth is now come. He hath lifted up the Ensign of Power, and is now shedding upon the world the unclouded splendor of His Revelation.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXV, p. 60)

#8. The Divine Springtime is come....

Attract the hearts of men, through the call of Him, the one alone Beloved. Say: This is the Voice of God, if ye do but hearken. This is the Day Spring of the Revelation of God, did ye but know it. This is the Dawning-Place of the Cause of God, were ye to recognize it. This is the Source of the commandment of God, did ye but judge it fairly. This is the manifest and hidden Secret; would that ye might perceive it. O peoples of the world! Cast away, in My name that transcendeth all other names, the things ye possess, and immerse yourselves in this Ocean in whose depths lay hidden the pearls of wisdom and of utterance, an ocean that surgeth in My name, the All-Merciful. Thus instructeth you He with Whom is the Mother Book.

The Best-Beloved is come. In His right hand is the sealed Wine of His name. Happy is the man that turneth unto Him, and drinketh his fill, and exclaimeth: "Praise be to Thee, O Revealer of the signs of God!" By the righteousness of the Almighty! Every hidden thing hath been manifested through the power of truth. All the favors of God have been sent down, as a token of His grace. The waters of everlasting life have, in their fullness, been proffered unto men. Every single cup hath been borne round by the hand of the Well-Beloved. Draw near, and tarry not, though it be for one short moment.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XIV, pp. 27, 33-34)

#9. Through the might of God and His power, and out of the treasury of His knowledge and wisdom, I have brought forth and revealed unto you the pearls that lay concealed in the depths of His everlasting ocean. I have summoned the Maids of Heaven to emerge from behind the veil of concealment, and have clothed them with these words of Mine—words of consummate power and wisdom. I have, moreover, with the hand of divine power, unsealed the choice wine of My Revelation, and have wafted its holy, its hidden, and musk-laden fragrance upon all created things. Who else but yourselves is to be blamed if ye choose to remain unendowed with so great an outpouring of God’s transcendent and all-encompassing grace, with so bright a revelation of His resplendent mercy?

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLIII, pp. 327-328)

#10. And when Thou didst purpose to make Thyself known unto men, Thou didst successively reveal the Manifestations of Thy Cause, and ordained each to be a sign of Thy Revelation among Thy people, and the Day-Spring of Thine invisible Self amidst Thy creatures, until the time when, as decreed by Thee, all Thy previous Revelations culminated in Him Whom Thou hast appointed as the Lord of all who are in the heaven of revelation and the kingdom of creation, Him Whom Thou hast established as the Sovereign Lord of all who are in the heavens and all who are on the earth. He it was Whom Thou hast determined to be the Herald of Thy Most Great Revelation and the Announcer of Thy Most Ancient Splendor.

(Bahá’u’lláh: Prayers and Meditations, Selection LXXVIII, pp. 128-129)

[from the Writings of ‘Abdu’l-Bahá:]

#11. O peoples of the world! The Sun of Truth hath risen to illumine the whole earth, and to spiritualize the community of man. Laudable are the results and the fruits thereof, abundant the holy evidences deriving from this grace. This is mercy unalloyed and purest bounty; it is light for the world and all its peoples; it is harmony and fellowship, and love and solidarity; indeed it is compassion and unity, and the end of foreignness; it is the being at one, in complete dignity and freedom, with all on earth.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #1, p. 1)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#12. The Sun of Truth appears again on the horizon of the world shining into the eyes of those who sleep, awaking them to behold the glory of a new dawn.

(‘Abdu’l-Bahá: Paris Talks, "The Sun of Truth, October 22nd", p. 32)

#13. This is clearly the century of a new life, the century of the revelation of reality and, therefore, the greatest of all centuries.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "24 May 1912, Talk at Free Religious Association, or Unitarian Conference Boston, Massachusetts, from stenographic notes", p. 140)

#14. Praise be to God! The medieval ages of darkness have passed away and this century of radiance has dawned, this century wherein the reality of things is becoming evident.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "12 October 1912, Talk at Temple Emmanu-El, 450 Sutter Street, San Francisco, California, Notes by Bijou Straun", p. 369)

#15. ....the Lord of mankind has bestowed infinite bounties upon the world in this century of maturity and consummation. The ocean of divine mercy is surging, the vernal showers are descending, the Sun of Reality is shining gloriously. Heavenly teachings applicable to the advancement in human conditions have been revealed in this merciful age. This reformation and renewal of the fundamental reality of religion constitute the true and outworking spirit of modernism, the unmistakable light of the world, the manifest effulgence of the Word of God, the divine remedy for all human ailment and the bounty of eternal life to all mankind.

Bahá’u’lláh, the Sun of Truth, has dawned from the horizon of the Orient, flooding all regions with the light and life which will never pass away. His teachings...embody the divine spirit of the age and are applicable to this period of maturity in the life of the human world....

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "17 November 1912, Talk at Genealogical Hall, 252 West Fifty-eighth Street, New York, Notes by Edna McKinney", pp. 439-440)

[from the Writings of Bahá’u’lláh:]

#16. The Revelation which, from time immemorial, hath been acclaimed as the Purpose and Promise of all the Prophets of God, and the most cherished Desire of His Messengers, hath now, by virtue of the pervasive Will of the Almighty and at His irresistible bidding, been revealed unto men. The advent of such a Revelation hath been heralded in all the sacred Scriptures. Behold how, notwithstanding such an announcement, mankind hath strayed from its path and shut out itself from its glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection III, p. 5)

#17. Behold the disturbances which, for many a long year, have afflicted the earth, and the perturbation that hath seized its peoples. It hath either been ravaged by war, or tormented by sudden and unforeseen calamities. Though the world is encompassed with misery and distress, yet no man hath paused to reflect what the cause or source of that may be. Whenever the True Counsellor uttered a word in admonishment, lo, they all denounced Him as a mover of mischief and rejected His claim. How bewildering, how confusing is such behavior!

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXII, p. 218)

#18. Rely upon God, thy God and the Lord of thy fathers. For the people are wandering in the paths of delusion, bereft of discernment to see God with their own eyes, or hear His Melody with their own ears. Thus have We found them, as thou also dost witness. Thus have their superstitions become veils between them and their own hearts and kept them from the path of God, the Exalted, the Great.

(Bahá’u’lláh: "Tablet of Ahmad", published in Bahá’í Prayers (U.S. 2002), p. 310)

#19. It hath been demonstrated and definitely established, through clear evidences, that by "Resurrection" is meant the rise of the Manifestation of God to proclaim His Cause, and by "attainment unto the divine Presence" is meant attainment unto the presence of His Beauty in the person of His Manifestation. For verily, "No vision taketh in Him, but He taketh in all vision."^{(Qur’án 6:103)} Notwithstanding all these indubitable facts and lucid statements, they have foolishly clung to the term "seal," and remained utterly deprived of the recognition of Him Who is the Revealer of both the Seal and the Beginning, in the day of His presence.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 182, pp. 156-157)

#20. So great is the folly and perversity of the people, that they have turned their face toward their own thoughts and desires, and have turned their back upon the knowledge and will of God—hallowed and glorified be His name!

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 183, p. 158)

#21. Gracious God! how strange the way of this people! They clamour for guidance, although the standards of Him Who guideth all things are already hoisted. They cleave to the obscure intricacies of knowledge, when He, Who is the Object of all knowledge, shineth as the sun. They see the sun with their own eyes, and yet question that brilliant Orb as to the proof of its light. They behold the vernal showers descending upon them, and yet seek an evidence of that bounty. The proof of the sun is the light thereof, which shineth and envelopeth all things.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 230, p. 192)

#22. Moreover, observe how explicitly the enmity of the divines hath been mentioned in the books. Notwithstanding all these evident and significant traditions, all these unmistakable and undisputed allusions, the people have rejected the immaculate Essence of knowledge and of holy utterance, and have turned unto the exponents of rebellion and error. Despite these recorded traditions and revealed utterances, they speak only that which is prompted by their own selfish desires. And should the Essence of Truth reveal that which is contrary to their inclinations and desires, they will straightway denounce Him as an infidel, and will protest saying: "This is contrary to the sayings of the Imáms of the Faith and of the resplendent lights. No such thing hath been provided by our inviolable Law." Even so in this day such worthless statements have been and are being made by these poor mortals.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 270, p. 223)

#23. How sublime is the Utterance of Him Who is the Sovereign Truth and how abject are the idle contentions of the people! The accumulations of vain fancy have obstructed men’s ears and stopped them from hearing the Voice of God, and the veils of human learning and false imaginings have prevented their eyes from beholding the splendour of the light of His countenance.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Excerpts from Other Tablets" (Excerpt #8), pp. 240-241)

#24. Idle fancies have debarred men from the Horizon of Certitude, and vain imaginings withheld them from the Choice Sealed Wine.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 44)

#25. Some, deluded by their idle fancies, have conceived all created things as associates and partners of God, and imagined themselves to be the exponents of His unity. By Him Who is the one true God! Such men have been, and will continue to remain, the victims of blind imitation, and are to be numbered with them that have restricted and limited the conception of God.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXIV, p. 166)

#26. We can well perceive how the whole human race is encompassed with great, with incalculable afflictions. We see it languishing on its bed of sickness, sore-tried and disillusioned. They that are intoxicated by self-conceit have interposed themselves between it and the Divine and infallible Physician. Witness how they have entangled all men, themselves included, in the mesh of their devices. They can neither discover the cause of the disease, nor have they any knowledge of the remedy. They have conceived the straight to be crooked, and have imagined their friend an enemy.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CVI, p. 213)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#27. God leaves not His children comfortless, but, when the darkness of winter overshadows them, then again He sends His Messengers, the Prophets, with a renewal of the blessed spring. The Sun of Truth appears again on the horizon of the world shining into the eyes of those who sleep, awaking them to behold the glory of a new dawn. Then again will the tree of humanity blossom and bring forth the fruit of righteousness for the healing of the nations. Because man has stopped his ears to the Voice of Truth and shut his eyes to the Sacred Light, neglecting the Law of God, for this reason has the darkness of war and tumult, unrest and misery, desolated the earth.

(‘Abdu’l-Bahá: Paris Talks, "The Sun of Truth, October 22nd", pp. 32-33)

#28. The bestowals of God which are manifest in all phenomenal life are sometimes hidden by intervening veils of mental and mortal vision which render man spiritually blind and incapable, but when those scales are removed and the veils rent asunder, then the great signs of God will become visible, and he will witness the eternal light filling the world. The bestowals of God are all and always manifest. The promises of heaven are ever present. The favors of God are all-surrounding, but should the conscious eye of the soul of man remain veiled and darkened, he will be led to deny these universal signs and remain deprived of these manifestations of divine bounty.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", p. 90)

#29. Imitation destroys the foundation of religion, extinguishes the spirituality of the human world, transforms heavenly illumination into darkness and deprives man of the knowledge of God. It is the cause of the victory of materialism and infidelity over religion; it is the denial of Divinity and the law of revelation; it refuses Prophethood and rejects the Kingdom of God.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "31 May 1912, Talk at Town Hall, Fanwood, New Jersey, From Persian Notes", p. 161)

#30. The greatest cause of bereavement and disheartening in the world of humanity is ignorance based upon blind imitation. It is due to this that wars and battles prevail; from this cause hatred and animosity arise continually among mankind.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", p. 291)

[from the Writings of Bahá’u’lláh:]

#31. O SON OF UTTERANCE! Turn thy face unto Mine and renounce all save Me; for My sovereignty endureth and My dominion perisheth not. If thou seekest another than Me, yea, if thou searchest the universe for evermore, thy quest will be in vain.

(Bahá’u’lláh: The Hidden Words, Arabic #15)

#32. Say: O ye lovers of the One true God! Strive, that ye may truly recognize and know Him, and observe befittingly His precepts. This is a Revelation, under which, if a man shed for its sake one drop of blood, myriads of oceans will be his recompense. Take heed, O friends, that ye forfeit not so inestimable a benefit, or disregard its transcendent station.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection III, pp. 5-6)

#33. No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth. Sanctify your souls, O ye peoples of the world, that haply ye may attain that station which God hath destined for you and enter thus the tabernacle which, according to the dispensations of Providence, hath been raised in the firmament of the Bayán.

The essence of these words is this: they that tread the path of faith, they that thirst for the wine of certitude, must cleanse themselves of all that is earthly—their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth. They should put their trust in God, and, holding fast unto Him, follow in His way. Then will they be made worthy of the effulgent glories of the sun of divine knowledge and understanding, and become the recipients of a grace that is infinite and unseen, inasmuch as man can never hope to attain unto the knowledge of the All-Glorious, can never quaff from the stream of divine knowledge and wisdom, can never enter the abode of immortality, nor partake of the cup of divine nearness and favour, unless and until he ceases to regard the words and deeds of mortal men as a standard for the true understanding and recognition of God and His Prophets.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraphs 1-2, pp. 3-4)

#34. The essence of all that We have revealed for thee is Justice, is for man to free himself from idle fancy and imitation, discern with the eye of oneness His glorious handiwork, and look into all things with a searching eye.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 157)

#35. It is incumbent upon every man of insight and understanding to strive to translate that which hath been written into reality and action.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Maqsúd" or "Tablet of Maqsúd", p. 166)

[from the Writings of the Báb:]

#36. The Commentary on the Súrih of Joseph had, in the first year of this Revelation, been widely distributed. Nevertheless, when the people realized that fellow supporters were not forthcoming they hesitated to accept it; while it never occurred to them that the very Qur’án whereunto unnumbered souls bear fealty today, was revealed in the midmost heart of the Arab world, yet to outward seeming for no less than seven years no one acknowledged its truth except the Commander of the Faithful [Imám ‘Alí]—may the peace of God rest upon him—who, in response to the conclusive proofs advanced by God’s supreme Testimony, recognized the Truth and did not fix his eyes on others. Thus on the Day of Resurrection God will ask everyone of his understanding and not of his following in the footsteps of others. How often a person, having inclined his ears to the holy verses, would bow down in humility and would embrace the Truth, while his leader would not do so. Thus every individual must bear his own responsibility, rather than someone else bearing it for him. At the time of the appearance of Him Whom God will make manifest the most distinguished among the learned and the lowliest of men shall both be judged alike. How often the most insignificant of men have acknowledged the truth, while the most learned have remained wrapt in veils. Thus in every Dispensation a number of souls enter the fire by reason of their following in the footsteps of others.

(The Báb: Selections from the Writings of the Báb, "Excerpts from the Persian Bayán", pp. 90-91, citing Váhid IV, Chapter 18)

[from the Writings of ‘Abdu’l-Bahá:]

#37. O People of Persia! Open your eyes! Pay heed! Release yourselves from this blind following of the bigots, this senseless imitation which is the principal reason why men fall away into paths of ignorance and degradation. See the true state of things.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 104)

#38. Soon will your swiftly-passing days be over, and the fame and riches, the comforts, the joys provided by this rubbish-heap, the world, will be gone without a trace. Summon ye, then, the people to God, and invite humanity to follow the example of the Company on high. Be ye loving fathers to the orphan, and a refuge to the helpless, and a treasury for the poor, and a cure for the ailing. Be ye the helpers of every victim of oppression, the patrons of the disadvantaged. Think ye at all times of rendering some service to every member of the human race. Pay ye no heed to aversion and rejection, to disdain, hostility, injustice: act ye in the opposite way. Be ye sincerely kind, not in appearance only. Let each one of God’s loved ones centre his attention on this: to be the Lord’s mercy to man; to be the Lord’s grace. Let him do some good to every person whose path he crosseth, and be of some benefit to him. Let him improve the character of each and all, and reorient the minds of men. In this way, the light of divine guidance will shine forth, and the blessings of God will cradle all mankind: for love is light, no matter in what abode it dwelleth; and hate is darkness, no matter where it may make its nest. O friends of God! That the hidden Mystery may stand revealed, and the secret essence of all things may be disclosed, strive ye to banish that darkness for ever and ever.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #1, p. 3)

#39. O ye lovers of truth, ye servants of humankind!....

Ye observe how the world is divided against itself, how many a land is red with blood and its very dust is caked with human gore. The fires of conflict have blazed so high that never in early times, not in the Middle Ages, not in recent centuries hath there ever been such a hideous war, a war that is even as millstones, taking for grain the skulls of men. Nay, even worse, for flourishing countries have been reduced to rubble, cities have been levelled with the ground, and many a once prosperous village hath been turned into ruin. Fathers have lost their sons, and sons their fathers. Mothers have wept away their hearts over dead children. Children have been orphaned, women left to wander, vagrants without a home. From every aspect, humankind hath sunken low. Loud are the piercing cries of fatherless children; loud the mothers’ anguished voices, reaching to the skies.

And the breeding-ground of all these tragedies is prejudice: prejudice of race and nation, of religion, of political opinion; and the root cause of prejudice is blind imitation of the past—imitation in religion, in racial attitudes, in national bias, in politics. So long as this aping of the past persisteth, just so long will the foundations of the social order be blown to the four winds, just so long will humanity be continually exposed to direst peril.

Now, in such an illumined age as ours, when realities previously unknown to man have been laid bare, and the secrets of created things have been disclosed, and the Morn of Truth hath broken and lit up the world—is it admissible that men should be waging a frightful war that is bringing humanity down to ruin? No, by the Lord God!

....

There have issued, from His mighty Pen, various teachings for the prevention of war, and these have been scattered far and wide.

The first is the independent investigation of truth; for blind imitation of the past will stunt the mind. But once every soul inquireth into truth, society will be freed from the darkness of continually repeating the past.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #202, pp. 246-248)

#40. O ye respected souls! From the continual imitation of ancient and worn-out ways, the world had grown dark as darksome night. The fundamentals of the divine Teachings had passed from memory; their pith and heart had been totally forgotten, and the people were holding on to husks. The nations had, like tattered garments long outworn, fallen into a pitiful condition.

Out of this pitch blackness there dawned the morning splendour of the Teachings of Bahá’u’lláh. He hath dressed the world with a garment new and fair, and that new garment is the principles which have come down from God.

Now the new age is here and creation is reborn. Humanity hath taken on new life. The autumn hath gone by, and the reviving spring is here. All things are now made new. Arts and industries have been reborn, there are new discoveries in science, and there are new inventions; even the details of human affairs, such as dress and personal effects—even weapons—all these have likewise been renewed. The laws and procedures of every government have been revised. Renewal is the order of the day.

And all this newness hath its source in the fresh outpourings of wondrous grace and favour from the Lord of the Kingdom, which have renewed the world. The people, therefore, must be set completely free from their old patterns of thought, that all their attention may be focused upon these new principles, for these are the light of this time and the very spirit of this age.

Unless these Teachings are effectively spread among the people, until the old ways, the old concepts, are gone and forgotten, this world of being will find no peace, nor will it reflect the perfections of the Heavenly Kingdom. Strive ye with all your hearts to make the heedless conscious, to waken those who sleep, to bring knowledge to the ignorant, to make the blind to see, the deaf to hear, and restore the dead to life.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #205, pp. 252-253)

#41. Among these teachings was the independent investigation of reality so that the world of humanity may be saved from the darkness of imitation and attain to the truth; may tear off and cast away this ragged and outgrown garment of a thousand years ago and may put on the robe woven in the utmost purity and holiness in the loom of reality.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #227, p. 298)

[from the talks of ‘Abdu’l-Bahá:]

#42. Happy are those who spend their days in gaining knowledge, in discovering the secrets of nature, and in penetrating the subtleties of pure truth! Woe to those who are contented with ignorance, whose hearts are gladdened by thoughtless imitation, who have fallen into the lowest depths of ignorance and foolishness, and who have wasted their lives!

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 34: "Peter’s Confession of Faith", p. 137)

#43. Question.—Those who are blessed with good actions and universal benevolence, who have praiseworthy characteristics, who act with love and kindness toward all creatures, who care for the poor, and who strive to establish universal peace—what need have they of the divine teachings, of which they think indeed that they are independent? What is the condition of these people?

Answer.—Know that such actions, such efforts and such words are praiseworthy and approved, and are the glory of humanity. But these actions alone are not sufficient; they are a body of the greatest loveliness, but without spirit. No, that which is the cause of everlasting life, eternal honor, universal enlightenment, real salvation and prosperity is, first of all, the knowledge of God. It is known that the knowledge of God is beyond all knowledge, and it is the greatest glory of the human world. For in the existing knowledge of the reality of things there is material advantage, and through it outward civilization progresses; but the knowledge of God is the cause of spiritual progress and attraction, and through it the perception of truth, the exaltation of humanity, divine civilization, rightness of morals and illumination are obtained.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 84: "The Necessity of Following the Teachings of the Divine Manifestations", p. 300)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#44. Question: Will you state the tenets of your faith?

Answer: First, investigate reality. Man must leave imitation and seek reality. The contemporaneous religious beliefs differ because of their allegiance to dogma. It is necessary, therefore, to abandon imitations and seek their fundamental reality.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "2 June 1912, Talk at Church of the Ascension, Fifth Avenue and Tenth Street, New York, Notes by Esther Foster", p. 169)

#45. The first teaching of Bahá’u’lláh is the investigation of reality. Man must seek reality himself, forsaking imitations and adherence to mere hereditary forms. As the nations of the world are following imitations in lieu of truth and as imitations are many and various, differences of belief have been productive of strife and warfare. So long as these imitations remain, the oneness of the world of humanity is impossible. Therefore, we must investigate reality in order that by its light the clouds and darkness may be dispelled.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", p. 180)

#46. Reality is the cause of illumination of mankind. Reality is love, ever working for the welfare of humanity. Reality is the bond which conjoins hearts. This ever uplifts man toward higher stages of progress and attainment.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "25 October 1912, Talk at Hotel Sacramento, Sacramento, California, Notes by Bijou Straun", p. 376)

#47. Everyone who truly seeks and justly reflects will admit that the teachings of the present day emanating from mere human sources and authority are the cause of difficulty and disagreement amongst mankind, the very destroyers of humanity, whereas the teachings of Bahá’u’lláh are the very healing of the sick world, the remedy for every need and condition. In them may be found the realization of every desire and aspiration, the cause of the happiness of the world of humanity, the stimulus and illumination of mentality, the impulse for advancement and uplift, the basis of unity for all nations, the fountain source of love amongst mankind, the center of agreement, the means of peace and harmony, the one bond which will unite the East and the West.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "17 November 1912, Talk at Genealogical Hall, 252 West Fifty-eighth Street, New York, Notes by Edna McKinney", p. 440)

#48. The essentials of the divine religion are one reality, indivisible and not multiple. It is one. And when through investigation we find it to be single, we have a basis for the oneness of the world of humanity.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "21 April 1912, Talk at Universalist Church, Thirteenth and L Streets, Washington, D.C., Notes by Joseph H. Hannen", p. 42)

[from the Writings of Bahá’u’lláh:]

#49. ....in the eyes of them that are initiated into the mysteries of divine wisdom, all their utterances [of the Manifestations of God] are in reality but the expressions of one Truth.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 192, p. 163)

#50. The first and foremost testimony establishing His truth is His own Self. Next to this testimony is His Revelation. For whoso faileth to recognize either the one or the other He hath established the words He hath revealed as proof of His reality and truth.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LII, p. 105)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#51. The Reality is the Truth, and truth has no division. Truth is God’s guidance, it is the light of the world, it is love, it is mercy. These attributes of truth are also human virtues inspired by the Holy Spirit.

So let us one and all hold fast to truth, and we shall be free indeed!

(‘Abdu’l-Bahá: Paris Talks, "Words Spoken by ‘Abdu’l-Bahá in Pastor Wagner’s Church (Foyer De L’Ame) in Paris, November 26th", p. 121)

#52. The foundation of the divine religions is reality; were there no reality, there would be no religions. Abraham heralded reality. Moses promulgated reality. Christ established reality. Muhammad was the Messenger of reality. The Báb was the door of reality. Bahá’u’lláh was the splendor of reality. Reality is one; it does not admit multiplicity or division. Reality is as the sun, which shines forth from different dawning points; it is as the light, which has illumined many lanterns.

Therefore, if the religions investigate reality and seek the essential truth of their own foundations, they will agree and no difference will be found. But inasmuch as religions are submerged in dogmatic imitations, forsaking the original foundations, and as imitations differ widely, therefore, the religions are divergent and antagonistic. These imitations may be likened to clouds which obscure the sunrise; but reality is the sun. If the clouds disperse, the Sun of Reality shines upon all, and no difference of vision will exist. The religions will then agree, for fundamentally they are the same. The subject is one, but predicates are many.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "19 May 1912, Talk at Church of the Divine Paternity, Central Park West, New York, Notes by Esther Foster", p. 126)

#53. Material virtues have attained great development, but ideal virtues have been left far behind. If you should ask a thousand persons, "What are the proofs of the reality of Divinity?" perhaps not one would be able to answer. If you should ask further, "What proofs have you regarding the essence of God?" "How do you explain inspiration and revelation?" "What are the evidences of conscious intelligence beyond the material universe?" "Can you suggest a plan and method for the betterment of human moralities?" "Can you clearly define and differentiate the world of nature and the world of Divinity?"—you would receive very little real knowledge and enlightenment upon these questions. This is due to the fact that development of the ideal virtues has been neglected. People speak of Divinity, but the ideas and beliefs they have of Divinity are, in reality, superstition. Divinity is the effulgence of the Sun of Reality, the manifestation of spiritual virtues and ideal powers. The intellectual proofs of Divinity are based upon observation and evidence which constitute decisive argument, logically proving the reality of Divinity, the effulgence of mercy, the certainty of inspiration and immortality of the spirit. This is, in reality, the science of Divinity. Divinity is not what is set forth in dogmas and sermons of the church. Ordinarily when the word Divinity is mentioned, it is associated in the minds of the hearers with certain formulas and doctrines, whereas it essentially means the wisdom and knowledge of God, the effulgence of the Sun of Truth, the revelation of reality and divine philosophy.

Philosophy is of two kinds: natural and divine. Natural philosophy seeks knowledge of physical verities and explains material phenomena, whereas divine philosophy deals with ideal verities and phenomena of the spirit. The field and scope of natural philosophy have been greatly enlarged, and its accomplishments are most praiseworthy, for it has served humanity. But according to the evidence of present world conditions divine philosophy—which has for its object the sublimation of human nature, spiritual advancement, heavenly guidance for the development of the human race, attainment to the breaths of the Holy Spirit and knowledge of the verities of God—has been outdistanced and neglected. Now is the time for us to make an effort and enable it to advance apace with the philosophy of material investigation so that awakening of the ideal virtues may progress equally with the unfoldment of the natural powers. In the same proportion that the body of man is developing, the spirit of man must be strengthened; and just as his outer perceptions have been quickened, his inner intellectual powers must be sensitized so that he need not rely wholly upon tradition and human precedent. In divine questions we must not depend entirely upon the heritage of tradition and former human experience; nay, rather, we must exercise reason, analyze and logically examine the facts presented so that confidence will be inspired and faith attained. Then and then only the reality of things will be revealed to us. The philosophers of Greece—such as Aristotle, Socrates, Plato and others—were devoted to the investigation of both natural and spiritual phenomena. In their schools of teaching they discoursed upon the world of nature as well as the supernatural world. Today the philosophy and logic of Aristotle are known throughout the world. Because they were interested in both natural and divine philosophy, furthering the development of the physical world of mankind as well as the intellectual, they rendered praiseworthy service to humanity. This was the reason of the triumph and survival of their teachings and principles. Man should continue both these lines of research and investigation so that all the human virtues, outer and inner, may become possible. The attainment of these virtues, both material and ideal, is conditioned upon intelligent investigation of reality, by which investigation the sublimity of man and his intellectual progress is accomplished. Forms must be set aside and renounced; reality must be sought. We must discover for ourselves where and what reality is. In religious beliefs nations and peoples today are imitators of ancestors and forefathers. If a man’s father was a Christian, he himself is a Christian; a Buddhist is the son of a Buddhist, a Zoroastrian of a Zoroastrian. A gentile or an idolator follows the religious footsteps of his father and ancestry. This is absolute imitation. The requirement in this day is that man must independently and impartially investigate every form of reality.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "20 September 1912, Talk at Home of Mr. Albert L. Hall, 2030 Queen Avenue South, Minneapolis, Minnesota, Notes by Ellen T. Pursell", pp. 326-327)

#54. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "25 October 1912, Talk at Hotel Sacramento, Sacramento, California, Notes by Bijou Straun", p. 372)

#55. The foundation of progress and real prosperity in the human world is reality, for reality is the divine standard and the bestowal of God. Reality is reasonableness, and reasonableness is ever conducive to the honorable station of man. Reality is the guidance of God. Reality is the cause of illumination of mankind. Reality is love, ever working for the welfare of humanity. Reality is the bond which conjoins hearts. This ever uplifts man toward higher stages of progress and attainment. Reality is the unity of mankind, conferring everlasting life. Reality is perfect equality, the foundation of agreement between the nations, the first step toward international peace.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "25 October 1912, Talk at Hotel Sacramento, Sacramento, California, Notes by Bijou Straun", p. 376)

[from the Writings of Bahá’u’lláh:]

#56. God is My witness, O people! I was asleep on My couch, when lo, the Breeze of God wafting over Me roused Me from My slumber. His quickening Spirit revived Me, and My tongue was unloosed to voice His Call. Accuse Me not of having transgressed against God. Behold Me, not with your eyes but with Mine. Thus admonisheth you He Who is the Gracious, the All-Knowing.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XLI, pp. 90-91)

#57. Only when the lamp of search, of earnest striving, of longing desire, of passionate devotion, of fervid love, of rapture, and ecstasy, is kindled within the seeker’s heart, and the breeze of His loving-kindness is wafted upon his soul, will the darkness of error be dispelled, the mists of doubts and misgivings be dissipated, and the lights of knowledge and certitude envelop his being. At that hour will the Mystic Herald, bearing the joyful tidings of the Spirit, shine forth from the City of God resplendent as the morn, and, through the trumpet-blast of knowledge, will awaken the heart, the soul, and the spirit from the slumber of heedlessness. Then will the manifold favors and outpouring grace of the holy and everlasting Spirit confer such new life upon the seeker that he will find himself endowed with a new eye, a new ear, a new heart, and a new mind. He will contemplate the manifest signs of the universe, and will penetrate the hidden mysteries of the soul. Gazing with the eye of God, he will perceive within every atom a door that leadeth him to the stations of absolute certitude. He will discover in all things the mysteries of Divine Revelation, and the evidences of an everlasting Manifestation.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXV, p. 267)

#58. With fixed and steady gaze, born of the unerring eye of God, scan for a while the horizon of divine knowledge, and contemplate those words of perfection which the Eternal hath revealed, that haply the mysteries of divine wisdom, hidden ere now beneath the veil of glory and treasured within the tabernacle of His grace, may be made manifest unto you.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 16, pp. 15-16)

#59. Open Thou, O my Lord, mine eyes and the eyes of all them that have sought Thee, that we may recognize Thee with Thine own eyes. This is Thy bidding given us in the Book sent down by Thee unto Him Whom Thou hast chosen by Thy behest, Whom Thou hast singled out for Thy favor above all Thy creatures, Whom Thou hast been pleased to invest with Thy sovereignty, and Whom Thou hast specially favored and entrusted with Thy Message unto Thy people.

(Bahá’u’lláh: Prayers and Meditations, Selection LVI, pp. 80-81)

#60. I entreat Thee, O Thou Who art my Companion and my Best-Beloved, to lift the veil that hath come in between Thee and Thy servants, that they may recognize Thee with Thine own eye and rid themselves of all attachment to any one but Thee.

(Bahá’u’lláh: Prayers and Meditations, Selection CXX, p. 206)

#61. After passing through the Valley of knowledge, which is the last plane of limitation, the wayfarer cometh to THE VALLEY OF UNITY and drinketh from the cup of the Absolute, and gazeth on the Manifestations of Oneness. In this station he pierceth the veils of plurality, fleeth from the worlds of the flesh, and ascendeth into the heaven of singleness. With the ear of God he heareth, with the eye of God he beholdeth the mysteries of divine creation.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Knowledge" and "Valley of Unity", p. 17)

#62. O SON OF DUST! Blind thine eyes, that thou mayest behold My beauty; stop thine ears, that thou mayest hearken unto the sweet melody of My voice; empty thyself of all learning, that thou mayest partake of My knowledge; and sanctify thyself from riches, that thou mayest obtain a lasting share from the ocean of My eternal wealth. Blind thine eyes, that is, to all save My beauty; stop thine ears to all save My word; empty thyself of all learning save the knowledge of Me; that with a clear vision, a pure heart and an attentive ear thou mayest enter the court of My holiness.

(Bahá’u’lláh: The Hidden Words, Persian #11)

#63. Know thou that the passages that We have called "ambiguous" appear as such only in the eyes of them that have failed to soar above the horizon of guidance and to reach the heights of knowledge in the retreats of grace. For otherwise, unto them that have recognized the Repositories of divine Revelation and beheld through His inspiration the mysteries of divine authority, all the verses of God are perspicuous and all His allusions are clear. Such men discern the inner mysteries that have been clothed in the garment of words as clearly as ye perceive the heat of the sun or the wetness of water, nay even more distinctly.

(Bahá’u’lláh: Gems of Divine Mysteries, paragraph 34, p. 26)

[A more in-depth coverage of this topic is provided in Section III.]

[from the Writings of Bahá’u’lláh:]

#64. Know verily that Knowledge is of two kinds: Divine and Satanic. The one welleth out from the fountain of divine inspiration; the other is but a reflection of vain and obscure thoughts. The source of the former is God Himself; the motive-force of the latter the whisperings of selfish desire. The one is guided by the principle: "Fear ye God; God will teach you;"^{(Qur’án 2:282)} the other is but a confirmation of the truth: "Knowledge is the most grievous veil between man and his Creator." The former bringeth forth the fruit of patience, of longing desire, of true understanding, and love; whilst the latter can yield naught but arrogance, vainglory and conceit.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 76, pp. 64-65)

#65. ....these mentionings that have been made of the grades of knowledge relate to the knowledge of the Manifestations of that Sun of Reality, which casteth Its light upon the Mirrors. And the splendor of that light is in the hearts, yet it is hidden under the veilings of sense and the conditions of this earth, even as a candle within a lantern of iron, and only when the lantern is removed doth the light of the candle shine out.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Unity", pp. 23-24)

#66. All that the sages and mystics have said or written have never exceeded, nor can they ever hope to exceed, the limitations to which man’s finite mind hath been strictly subjected. To whatever heights the mind of the most exalted of men may soar, however great the depths which the detached and understanding heart can penetrate, such mind and heart can never transcend that which is the creature of their own conceptions and the product of their own thoughts. The meditations of the profoundest thinker, the devotions of the holiest of saints, the highest expressions of praise from either human pen or tongue, are but a reflection of that which hath been created within themselves, through the revelation of the Lord, their God. Whoever pondereth this truth in his heart will readily admit that there are certain limits which no human being can possibly transgress. Every attempt which, from the beginning that hath no beginning, hath been made to visualize and know God is limited by the exigencies of His own creation—a creation which He, through the operation of His own Will and for the purposes of none other but His own Self, hath called into being. Immeasurably exalted is He above the strivings of human mind to grasp His Essence, or of human tongue to describe His mystery. No tie of direct intercourse can ever bind Him to the things He hath created, nor can the most abstruse and most remote allusions of His creatures do justice to His being. Through His world-pervading Will He hath brought into being all created things. He is and hath ever been veiled in the ancient eternity of His own exalted and indivisible Essence, and will everlastingly continue to remain concealed in His inaccessible majesty and glory. All that is in heaven and all that is in the earth have come to exist at His bidding, and by His Will all have stepped out of utter nothingness into the realm of being. How can, therefore, the creature which the Word of God hath fashioned comprehend the nature of Him Who is the Ancient of Days?

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLVIII, pp. 317-318)

[from the talks of ‘Abdu’l-Bahá:]

#67. Knowledge is of two kinds. One is subjective and the other objective knowledge—that is to say, an intuitive knowledge and a knowledge derived from perception.

The knowledge of things which men universally have is gained by reflection or by evidence—that is to say, either by the power of the mind the conception of an object is formed, or from beholding an object the form is produced in the mirror of the heart. The circle of this knowledge is very limited because it depends upon effort and attainment.

But the second sort of knowledge, which is the knowledge of being, is intuitive; it is like the cognizance and consciousness that man has of himself.

For example, the mind and the spirit of man are cognizant of the conditions and states of the members and component parts of the body, and are aware of all the physical sensations; in the same way, they are aware of their power, of their feelings, and of their spiritual conditions. This is the knowledge of being which man realizes and perceives, for the spirit surrounds the body and is aware of its sensations and powers. This knowledge is not the outcome of effort and study. It is an existing thing; it is an absolute gift.

Since the Sanctified Realities, the supreme Manifestations of God, surround the essence and qualities of the creatures, transcend and contain existing realities and understand all things, therefore, Their knowledge is divine knowledge, and not acquired—that is to say, it is a holy bounty; it is a divine revelation.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 40: "The Knowledge of the Divine Manifestions", pp. 157-158)

#68. The first condition of perception in the world of nature is the perception of the rational soul. In this perception and in this power all men are sharers, whether they be neglectful or vigilant, believers or deniers. This human rational soul is God’s creation; it encompasses and excels other creatures; as it is more noble and distinguished, it encompasses things. The power of the rational soul can discover the realities of things, comprehend the peculiarities of beings, and penetrate the mysteries of existence. All sciences, knowledge, arts, wonders, institutions, discoveries and enterprises come from the exercised intelligence of the rational soul. There was a time when they were unknown, preserved mysteries and hidden secrets; the rational soul gradually discovered them and brought them out from the plane of the invisible and the hidden into the realm of the visible. This is the greatest power of perception in the world of nature, which in its highest flight and soaring comprehends the realities, the properties and the effects of the contingent beings.

But the universal divine mind, which is beyond nature, is the bounty of the Preexistent Power. This universal mind is divine; it embraces existing realities, and it receives the light of the mysteries of God. It is a conscious power, not a power of investigation and of research. The intellectual power of the world of nature is a power of investigation, and by its researches it discovers the realities of beings and the properties of existences; but the heavenly intellectual power, which is beyond nature, embraces things and is cognizant of things, knows them, understands them, is aware of mysteries, realities and divine significations, and is the discoverer of the concealed verities of the Kingdom.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 58: "The Degree of Knowledge Possessed by Man and the Divine Manifestations", pp. 217-218)

#69. Know that there are two kinds of knowledge: the knowledge of the essence of a thing and the knowledge of its qualities. The essence of a thing is known through its qualities; otherwise, it is unknown and hidden.

As our knowledge of things, even of created and limited things, is knowledge of their qualities and not of their essence, how is it possible to comprehend in its essence the Divine Reality, which is unlimited? For the inner essence of anything is not comprehended, but only its qualities. For example, the inner essence of the sun is unknown, but is understood by its qualities, which are heat and light. The inner essence of man is unknown and not evident, but by its qualities it is characterized and known. Thus everything is known by its qualities and not by its essence. Although the mind encompasses all things, and the outward beings are comprehended by it, nevertheless these beings with regard to their essence are unknown; they are only known with regard to their qualities.

Then how can the eternal everlasting Lord, Who is held sanctified from comprehension and conception, be known by His essence? That is to say, as things can only be known by their qualities and not by their essence, it is certain that the Divine Reality is unknown with regard to its essence and is known with regard to its attributes. Besides, how can the phenomenal reality embrace the Preexistent Reality? For comprehension is the result of encompassing—embracing must be, so that comprehension may be—and the Essence of Unity surrounds all and is not surrounded.

Also the difference of conditions in the world of beings is an obstacle to comprehension. For example, this mineral belongs to the mineral kingdom; however far it may rise, it can never comprehend the power of growth. The plants, the trees, whatever progress they may make, cannot conceive of the power of sight or the powers of the other senses; and the animal cannot imagine the condition of man—that is to say, his spiritual powers. Difference of condition is an obstacle to knowledge; the inferior degree cannot comprehend the superior degree. How then can the phenomenal reality comprehend the Preexistent Reality? Knowing God, therefore, means the comprehension and the knowledge of His attributes, and not of His Reality. This knowledge of the attributes is also proportioned to the capacity and power of man; it is not absolute. Philosophy consists in comprehending the reality of things as they exist, according to the capacity and the power of man. For the phenomenal reality can comprehend the Preexistent attributes only to the extent of the human capacity. The mystery of Divinity is sanctified and purified from the comprehension of the beings, for all that comes to the imagination is that which man understands, and the power of the understanding of man does not embrace the Reality of the Divine Essence. All that man is able to understand are the attributes of Divinity, the radiance of which appears and is visible in the world and within men’s souls.

When we look at the world and within men’s souls, we see wonderful signs of the divine perfections, which are clear and apparent; for the reality of things proves the Universal Reality. The Reality of Divinity may be compared to the sun, which from the height of its magnificence shines upon all the horizons; and each horizon, and each soul, receives a share of its radiance. If this light and these rays did not exist, beings would not exist; all beings express something and partake of some ray and portion of this light. The splendors of the perfections, bounties and attributes of God shine forth and radiate from the reality of the Perfect Man—that is to say, the Unique One, the supreme Manifestation of God. Other beings receive only one ray, but the supreme Manifestation is the mirror for this Sun, which appears and becomes manifest in it, with all its perfections, attributes, signs and wonders.

The knowledge of the Reality of the Divinity is impossible and unattainable, but the knowledge of the Manifestations of God is the knowledge of God, for the bounties, splendors and divine attributes are apparent in Them. Therefore, if man attains to the knowledge of the Manifestations of God, he will attain to the knowledge of God; and if he be neglectful of the knowledge of the Holy Manifestations, he will be bereft of the knowledge of God. It is then ascertained and proved that the Holy Manifestations are the center of the bounty, signs and perfections of God. Blessed are those who receive the light of the divine bounties from the enlightened Dawning-points!

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 59: "Man’s Knowledge of God", pp. 220-222)

[from the Writings of Bahá’u’lláh:]

#70. ....O Lord my God! I testify that Thou wast a hidden Treasure wrapped within Thine immemorial Being and an impenetrable Mystery enshrined in Thine own Essence. Wishing to reveal Thyself, Thou didst call into being the Greater and the Lesser Worlds,....

(Bahá’u’lláh: Prayers and Meditations, Selection XXXVIII, pp. 48-49)

[from the Writings of the Báb:]

#71. Thine is sovereignty; in Thy hand are the Kingdoms of Creation and Revelation;....

(The Báb: Selections from the Writings of the Báb, "Prayers and Meditations", p. 178)

[from the talks of ‘Abdu’l-Bahá:]

#72. Know that the conditions of existence are limited to the conditions of servitude, of prophethood and of Deity....

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 62: "Perfections are Without Limit", p. 230)

#73. The Prophets...believe that there is the world of God, the world of the Kingdom, and the world of Creation: three things. The first emanation from God is the bounty of the Kingdom, which emanates and is reflected in the reality of the creatures, like the light which emanates from the sun and is resplendent in creatures; and this bounty, which is the light, is reflected in infinite forms in the reality of all things, and specifies and individualizes itself according to the capacity, the worthiness and the intrinsic value of things.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 82: "Pantheism", p. 295)

[from letters on behalf of Shoghi Effendi:]

#74. The inscription upon the Bahá’í ringstone is the Symbol of the Greatest Name, Bahá....It is also symbolic of the three planes, representing the World of God, the World of Revelation and the World of Creation.

(on behalf of Shoghi Effendi, in the compilation Lights of Guidance, #909, p. 269)

[Compiler Note: These quotes might fit in other sections of this compilation regarding the concept of time. Some of the quotes in this section also pertain to the subject of Creation. Creation is the header of Part II section E.]

[from the Writings of Bahá’u’lláh:]

#75. The process of His creation hath had no beginning, and can have no end.

In every age and cycle He hath, through the splendorous light shed by the Manifestations of His wondrous Essence, recreated all things, so that whatsoever reflecteth in the heavens and on the earth the signs of His glory may not be deprived of the outpourings of His mercy, nor despair of the showers of His favors.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVI, pp. 61-62)

#76. Know assuredly that God’s creation hath existed from eternity, and will continue to exist forever. Its beginning hath had no beginning, and its end knoweth no end. His name, the Creator, presupposeth a creation, even as His title, the Lord of Men, must involve the existence of a servant.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXVIII, p. 150)

[from the Writings of the Báb:]

#77. The process of His creation hath had no beginning and can have no end, otherwise it would necessitate the cessation of His celestial grace.

(The Báb: Selections from the Writings of the Báb, "Excerpts from the Dalá’il-i-Sab’ih (The Seven Proofs)", p. 125)

#78. From time immemorial Thy tender mercy hath been sent down and the process of Thy creation hath been and ever is ceaseless.

(The Báb: Selections from the Writings of the Báb, "Prayers and Meditations", p. 183)

[from the talks of ‘Abdu’l-Bahá:]

#79. There are two kinds of priorities: one is essential and is not preceded by a cause, but its existence is in itself, as, for example, the sun has light in itself, for its shining is not dependent on the light of other stars. This is called an essential light. But the light of the moon is received from the sun, for the moon is dependent on the sun for its light; therefore, the sun, with regard to light, is the cause, and the moon becomes the effect. The former is the ancient, the precedent, the antecedent, while the latter is the preceded and the last.

The second sort of preexistence is the preexistence of time, and that has no beginning. The Word of God is sanctified from time. The past, the present, the future, all, in relation to God, are equal. Yesterday, today, tomorrow do not exist in the sun.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 28: "Explanation of Verse Five, Chapter Seventeen, of the Gospel of St. John", p. 116)

#80. The third station is that of the divine appearance and heavenly splendor: it is the Word of God, the Eternal Bounty, the Holy Spirit. It has neither beginning nor end, for these things are related to the world of contingencies and not to the divine world. For God the end is the same thing as the beginning. So the reckoning of days, weeks, months and years, of yesterday and today, is connected with the terrestrial globe; but in the sun there is no such thing—there is neither yesterday, today nor tomorrow, neither months nor years: all are equal. In the same way the Word of God is purified from all these conditions and is exempt from the boundaries, the laws and the limits of the world of contingency.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 38: "The Three Stations of the Divine Manifestations", p. 152)

#81. Know that it is one of the most abstruse spiritual truths that the world of existence—that is to say, this endless universe—has no beginning.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 47: "The Universe is Without Beginning; The Origin of Man", p. 180)

[Compiler Note: These quotes also pertain to the subject of Creation, which is covered in Part II section E.]

[from the Writings of Bahá’u’lláh:]

#82. All things must needs have a cause, a motive power, an animating principle.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXI, p. 157)

#83. Consider the human eye. Though it hath the faculty of perceiving all created things, yet the slightest impediment may so obstruct its vision as to deprive it of the power of discerning any object whatsoever. Magnified be the name of Him Who hath created, and is the Cause of, these causes, Who hath ordained that every change and variation in the world of being be made dependent upon them. Every created thing in the whole universe is but a door leading into His knowledge, a sign of His sovereignty, a revelation of His names, a symbol of His majesty, a token of His power, a means of admittance into His straight Path.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXII, p. 160)

#84. Through His world-pervading Will He hath brought into being all created things. He is and hath ever been veiled in the ancient eternity of His own exalted and indivisible Essence, and will everlastingly continue to remain concealed in His inaccessible majesty and glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLVIII, p. 318)

#85. God testifieth to the unity of His Godhood and to the singleness of His own Being. On the throne of eternity, from the inaccessible heights of His station, His tongue proclaimeth that there is none other God but Him. He Himself, independently of all else, hath ever been a witness unto His own oneness, the revealer of His own nature, the glorifier of His own essence. He, verily, is the All-Powerful, the Almighty, the Beauteous.

He is supreme over His servants, and standeth over His creatures. In His hand is the source of authority and truth. He maketh men alive by His signs, and causeth them to die through His wrath. He shall not be asked of His doings and His might is equal unto all things. He is the Potent, the All-Subduing. He holdeth within His grasp the empire of all things, and on His right hand is fixed the Kingdom of His Revelation. His power, verily, embraceth the whole of creation. Victory and overlordship are His; all might and dominion are His; all glory and greatness are His. He, of a truth, is the All-Glorious, the Most Powerful, the Unconditioned.

(Bahá’u’lláh: Prayers and Meditations, Selection LVII, pp. 86-87)

#86. The source of all learning is the knowledge of God, exalted be His Glory, and this cannot be attained save through the knowledge of His Divine Manifestation.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 156)

[from the Writings of ‘Abdu’l-Bahá:]

#87. As we, however, reflect with broad minds upon this infinite universe, we observe that motion without a motive force, and an effect without a cause are both impossible; that every being hath come to exist under numerous influences and continually undergoeth reaction.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 18)

#88. ....the wise and reflecting soul will know of a certainty that this infinite universe with all its grandeur and perfect order could not have come to exist by itself.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 19)

[from the Writings of Bahá’u’lláh:]

#89. To every discerning and illuminated heart it is evident that God, the unknowable Essence, the Divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress. Far be it from His glory that human tongue should adequately recount His praise, or that human heart comprehend His fathomless mystery. He is, and hath ever been, veiled in the ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men. "No vision taketh in Him, but He taketh in all vision; He is the Subtile, the All-Perceiving."^{(Qur’án 6:103)}

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XIX, pp. 46-47)

#90. Know thou of a certainty that the Unseen can in no wise incarnate His Essence and reveal it unto men. He is, and hath ever been, immensely exalted beyond all that can either be recounted or perceived.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XX, p. 49)

#91. Every discerning eye will readily perceive that the Lord is now manifest, yet there is none to recognize His glory. By this is meant that the habitation wherein the Divine Being dwelleth is far above the reach and ken of any one besides Him.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXVIII, pp. 150-151)

#92. Absolute existence is strictly confined to God, exalted be His glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXI, p. 157)

#93. Regard thou the one true God as One Who is apart from, and immeasurably exalted above, all created things. The whole universe reflecteth His glory, while He is Himself independent of, and transcendeth His creatures. This is the true meaning of Divine unity. He Who is the Eternal Truth is the one Power Who exerciseth undisputed sovereignty over the world of being, Whose image is reflected in the mirror of the entire creation. All existence is dependent upon Him, and from Him is derived the source of the sustenance of all things. This is what is meant by Divine unity; this is its fundamental principle.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXIV, p. 166)

#94. No tie of direct intercourse can possibly bind Him to His creatures. He standeth exalted beyond and above all separation and union, all proximity and remoteness. No sign can indicate His presence or His absence; inasmuch as by a word of His command all that are in heaven and on earth have come to exist, and by His wish, which is the Primal Will itself, all have stepped out of utter nothingness into the realm of being, the world of the visible.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 104, p. 90)

#95. From that which hath been said it becometh evident that all things, in their inmost reality, testify to the revelation of the names and attributes of God within them. Each according to its capacity, indicateth, and is expressive of, the knowledge of God. So potent and universal is this revelation, that it hath encompassed all things, visible and invisible. Thus hath He revealed: "Hath aught else save Thee a power of revelation which is not possessed by Thee, that it could have manifested Thee? Blind is the eye which doth not perceive Thee." Likewise, hath the eternal King spoken: "No thing have I perceived, except that I perceived God within it, God before it, or God after it."

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 109, p. 94)

#96. Praise be to God, the Eternal that perisheth not, the Everlasting that declineth not, the Self-Subsisting that altereth not. He it is Who is transcendent in His sovereignty, Who is manifest through His signs, and is hidden through His mysteries. He it is at Whose bidding the standard of the Most Exalted Word hath been lifted up in the world of creation, and the banner of "He doeth whatsoever He willeth" raised amidst all peoples. He it is Who hath revealed His Cause for the guidance of His creatures, and sent down His verses to demonstrate His Proof and His Testimony, and embellished the preface of the Book of Man with the ornament of utterance through His saying: "The God of Mercy hath taught the Qur’án, hath created man, and taught him articulate speech." No God is there but Him, the One, the Peerless, the Powerful, the Mighty, the Beneficent.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 1)

[from the Writings of ‘Abdu’l-Bahá (no authority):]

#97. The Essence of the Divine Entity and the Unseen of the unseen is holy above imagination and is beyond thought. Consciousness doth not reach It. Within the capacity of comprehension of a produced (or created) reality that Ancient Reality cannot be contained. It is a different world; from it there is no information; arrival thereat is impossible; attainment thereto is prohibited and inaccessible. This much is known: It exists and Its existence is certain and proven—but the condition is unknown.

All the philosophers and the doctors know that It is, but they were perplexed in the comprehension of Its existence and were at last discouraged, and in great despair they left this world. For the comprehension of the condition and mysteries of that Reality of realities and Mystery of mysteries there is need for another power and another sense. That power and sense is not possessed by mankind, therefore they have not found any information.

(‘Abdu’l-Bahá, in the compilation Japan Will Turn Ablaze, "Tablet of ‘Abdu’l-Bahá to Mr. Kanichi Yamamoto", p. 23)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#98. The Divine Reality is Unthinkable, Limitless, Eternal, Immortal and Invisible.

(‘Abdu’l-Bahá: Paris Talks, "The Holy Spirit, the Intermediary Power between God and Man, 4 Avenue de Camoens, October 31st", p. 57)

#99. The Infinite Reality cannot be said to ascend or descend. It is beyond the understanding of man, and cannot be described in terms which apply to the phenomenal sphere of the created world.

(‘Abdu’l-Bahá: Paris Talks, "The Holy Spirit, the Intermediary Power between God and Man, 4 Avenue de Camoens, October 31st", pp. 57-58)

[from the Writings of Bahá’u’lláh:]

#100. The door of the knowledge of the Ancient Being hath ever been, and will continue for ever to be, closed in the face of men. No man’s understanding shall ever gain access unto His holy court. As a token of His mercy, however, and as a proof of His loving-kindness, He hath manifested unto men the Day Stars of His divine guidance, the Symbols of His divine unity, and hath ordained the knowledge of these sanctified Beings to be identical with the knowledge of His own Self. Whoso recognizeth them hath recognized God. Whoso hearkeneth to their call, hath hearkened to the Voice of God, and whoso testifieth to the truth of their Revelation, hath testified to the truth of God Himself. Whoso turneth away from them, hath turned away from God, and whoso disbelieveth in them, hath disbelieved in God. Every one of them is the Way of God that connecteth this world with the realms above, and the Standard of His Truth unto every one in the kingdoms of earth and heaven. They are the Manifestations of God amidst men, the evidences of His Truth, and the signs of His glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXI, pp. 49-50)

#101. Wert thou to ponder in thine heart, from now until the end that hath no end, and with all the concentrated intelligence and understanding which the greatest minds have attained in the past or will attain in the future, this divinely ordained and subtle Reality, this sign of the revelation of the All-Abiding, All-Glorious God, thou wilt fail to comprehend its mystery or to appraise its virtue. Having recognized thy powerlessness to attain to an adequate understanding of that Reality which abideth within thee, thou wilt readily admit the futility of such efforts as may be attempted by thee, or by any of the created things, to fathom the mystery of the Living God, the Day Star of unfading glory, the Ancient of everlasting days. This confession of helplessness which mature contemplation must eventually impel every mind to make is in itself the acme of human understanding, and marketh the culmination of man’s development.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXIII, pp. 165-166)

#102. Every attempt which, from the beginning that hath no beginning, hath been made to visualize and know God is limited by the exigencies of His own creation—a creation which He, through the operation of His own Will and for the purposes of none other but His own Self, hath called into being. Immeasurably exalted is He above the strivings of human mind to grasp His Essence, or of human tongue to describe His mystery. No tie of direct intercourse can ever bind Him to the things He hath created, nor can the most abstruse and most remote allusions of His creatures do justice to His being.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLVIII, p. 318)

Do thou beseech God to enable thee to remain steadfast in this path, and to aid thee to guide the peoples of the world to Him Who is the manifest and sovereign Ruler, Who hath revealed Himself in a distinct attire, Who giveth utterance to a Divine and specific Message. This is the essence of faith and certitude. They that are the worshipers of the idol which their imaginations have carved, and who call it Inner Reality, such men are in truth accounted among the heathen.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLX, p. 338)

#103. Every praise which any tongue or pen can recount, every imagination which any heart can devise, is debarred from the station which Thy most exalted Pen hath ordained, how much more must it fall short of the heights which Thou hast Thyself immensely exalted above the conception and the description of any creature. For the attempt of the evanescent to conceive the signs of the Uncreated is as the stirring of the drop before the tumult of Thy billowing oceans. Nay, forbid it, O my God, that I should thus venture to describe Thee, for every similitude and comparison must pertain to what is essentially created by Thee. How can then such similitude and comparison ever befit Thee, or reach up unto Thy Self?

(Bahá’u’lláh: Prayers and Meditations, Selection CXIV, p. 194)

[from the talks of ‘Abdu’l-Bahá:]

#104. Knowing God, therefore, means the comprehension and the knowledge of His attributes, and not of His Reality. This knowledge of the attributes is also proportioned to the capacity and power of man; it is not absolute. Philosophy consists in comprehending the reality of things as they exist, according to the capacity and the power of man. For the phenomenal reality can comprehend the Preexistent attributes only to the extent of the human capacity. The mystery of Divinity is sanctified and purified from the comprehension of the beings, for all that comes to the imagination is that which man understands, and the power of the understanding of man does not embrace the Reality of the Divine Essence. All that man is able to understand are the attributes of Divinity, the radiance of which appears and is visible in the world and within men’s souls.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 59: "Man’s Knowledge of God", p. 221)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#105. All superior kingdoms are incomprehensible to the inferior; how therefore could it be possible that the creature, man, should understand the almighty Creator of all?

That which we imagine, is not the Reality of God; He, the Unknowable, the Unthinkable, is far beyond the highest conception of man.

(‘Abdu’l-Bahá: Paris Talks, "God Comprehends All: He cannot be Comprehended, Friday evening, October 20th", pp. 24-25)

#106. Some worship the product of their own imagination: they make for themselves an imaginary God and adore this, when the creation of their finite minds cannot be the Infinite Mighty Maker of all things visible and invisible!

(‘Abdu’l-Bahá: Paris Talks, "Fourth Principle: the Acceptance of the Relation between Religion and Science, 4 Avenue de Camoens, Paris, November 12th", p. 145)

#107. If you should ask a thousand persons, "What are the proofs of the reality of Divinity?" perhaps not one would be able to answer. If you should ask further, "What proofs have you regarding the essence of God?" "How do you explain inspiration and revelation?" "What are the evidences of conscious intelligence beyond the material universe?" "Can you suggest a plan and method for the betterment of human moralities?" "Can you clearly define and differentiate the world of nature and the world of Divinity?"—you would receive very little real knowledge and enlightenment upon these questions. This is due to the fact that development of the ideal virtues has been neglected. People speak of Divinity, but the ideas and beliefs they have of Divinity are, in reality, superstition. Divinity is the effulgence of the Sun of Reality, the manifestation of spiritual virtues and ideal powers. The intellectual proofs of Divinity are based upon observation and evidence which constitute decisive argument, logically proving the reality of Divinity, the effulgence of mercy, the certainty of inspiration and immortality of the spirit. This is, in reality, the science of Divinity. Divinity is not what is set forth in dogmas and sermons of the church. Ordinarily when the word Divinity is mentioned, it is associated in the minds of the hearers with certain formulas and doctrines, whereas it essentially means the wisdom and knowledge of God, the effulgence of the Sun of Truth, the revelation of reality and divine philosophy.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "20 September 1912, Talk at Home of Mr. Albert L. Hall, 2030 Queen Avenue South, Minneapolis, Minnesota, Notes by Ellen T. Pursell", p. 326)

#108. 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 be 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.

(‘Abdu’l-Bahá: ‘Abdu’l-Bahá in London, "Discourse of ‘Abdu’l-Bahá at St. John’s, Westminster. September 17th, 1911", p. 22)

[from the Writings of Bahá’u’lláh:]

#109. ....O Lord my God! I testify that Thou wast a hidden Treasure wrapped within Thine immemorial Being and an impenetrable Mystery enshrined in Thine own Essence. Wishing to reveal Thyself, Thou didst call into being the Greater and the Lesser Worlds, and didst choose Man above all Thy creatures, and didst make Him a sign of both of these worlds, O Thou Who art our Lord, the Most Compassionate!

(Bahá’u’lláh: Prayers and Meditations, Selection XXXVIII, pp. 48-49)

#110. The kingdoms of earth and heaven are Thine, O Lord of the worlds!

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXXIII, "Long Obligatory Prayer", p. 323)

#111. From each and every revelation emanating from the Source of His glory, holy and never-ending evidences of unimaginable splendor have appeared, and out of every manifestation of His invincible power oceans of eternal light have outpoured.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, pp. 60-61)

#112. ....by His wish, which is the Primal Will itself, all have stepped out of utter nothingness into the realm of being, the world of the visible.

Gracious God! How could there be conceived any existing relationship or possible connection between His Word and they that are created of it? The verse: "God would have you beware of Himself"(Qur’án 3:28) unmistakably beareth witness to the reality of Our argument, and the words: "God was alone; there was none else besides Him" are a sure testimony of its truth. All the Prophets of God and their chosen Ones, all the divines, the sages, and the wise of every generation, unanimously recognize their inability to attain unto the comprehension of that Quintessence of all truth, and confess their incapacity to grasp Him, Who is the inmost Reality of all things.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraphs 104-105, pp. 90-91)

[from the Writings of the Báb:]

#113. This is God, your Lord, and unto Him shall ye return.

Is there any doubt concerning God? He hath created you and all things. The Lord of all worlds is He.

(The Báb: Selections from the Writings of the Báb, "Excerpts from Various Writings", Excerpt #1, p. 153)

[from the Writings of ‘Abdu’l-Bahá:]

#114. God (glorious is His mention) hath called Himself the Lord of the worlds for that He hath nurtured and doth nurture all; exalted is His favor which hath preceded contingent beings and His mercy which hath preceded the worlds.

(‘Abdu’l-Bahá: A Traveler’s Narrative, p. 65, quoting an epistle from Bahá’u’lláh to the king of Persia)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#115. Consider the lady beside me who is writing in this little book. It seems a very trifling, ordinary matter; but upon intelligent reflection you will conclude that what has been written presupposses and proves the existence of a writer. These words have not written themselves, and these letters have not come together of their own volition. It is evident there must be a writer.

And now consider this infinite universe. Is it possible that it could have been created without a Creator? Or that the Creator and cause of this infinite congeries of worlds should be without intelligence? Is the idea tenable that the Creator has no comprehension of what is manifested in creation? Man, the creature, has volition and certain virtues. Is it possible that his Creator is deprived of these? A child could not accept this belief and statement. It is perfectly evident that man did not create himself and that he cannot do so. How could man of his own weakness create such a mighty being? Therefore, the Creator of man must be more perfect and powerful than man. If the creative cause of man be simply on the same level with man, then man himself should be able to create, whereas we know very well that we cannot create even our own likeness. Therefore, the Creator of man must be endowed with superlative intelligence and power in all points that creation involves and implies.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "2 May 1912, Talk at Hotel Plaza, Chicago, Illinois, Notes by Henrietta C. Wagner", p. 82)

[from the talks of ‘Abdu’l-Bahá:]

#116. The dependence of the creatures upon God is a dependence of emanation—that is to say, creatures emanate from God; they do not manifest Him. The relation is that of emanation and not that of manifestation.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 53: "The Relation between God and the Creature", p. 202)

#117. Know that proceeding is of two kinds: the proceeding and appearance through emanation, and the proceeding and appearance through manifestation. The proceeding through emanation is like the coming forth of the action from the actor, of the writing from the writer. Now the writing emanates from the writer, and the discourse emanates from the speaker, and in the same way the human spirit emanates from God. It is not that it manifests God—that is to say, no part has been detached from the Divine Reality to enter the body of man. No, as the discourse emanates from the speaker, the spirit appears in the body of man.

But the proceeding through manifestation is the manifestation of the reality of a thing in other forms, like the coming forth of this tree from the seed of the tree, or the coming forth of the flower from the seed of the flower, for it is the seed itself which appears in the form of the branches, leaves and flowers. This is called the proceeding through manifestation. The spirits of men, with reference to God, have dependence through emanation, just as the discourse proceeds from the speaker and the writing from the writer—that is to say, the speaker himself does not become the discourse, nor does the writer himself become the writing; no, rather they have the proceeding of emanation. The speaker has perfect ability and power, and the discourse emanates from him, as the action does from the actor. The Real Speaker, the Essence of Unity, has always been in one condition, which neither changes nor alters, has neither transformation nor vicissitude. He is the Eternal, the Immortal. Therefore, the proceeding of the human spirits from God is through emanation. When it is said in the Bible that God breathed His spirit into man, this spirit is that which, like the discourse, emanates from the Real Speaker, taking effect in the reality of man.

But the proceeding through manifestation (if by this is meant the divine appearance, and not division into parts), we have said, is the proceeding and the appearance of the Holy Spirit and the Word, which is from God. As it is said in the Gospel of John, "In the beginning was the Word, and the Word was with God";^{(John 1:1)} then the Holy Spirit and the Word are the appearance of God. The Spirit and the Word mean the divine perfections that appeared in the Reality of Christ, and these perfections were with God; so the sun manifests all its glory in the mirror. For the Word does not signify the body of Christ, no, but the divine perfections manifested in Him. For Christ was like a clear mirror which was facing the Sun of Reality; and the perfections of the Sun of Reality—that is to say, its light and heat—were visible and apparent in this mirror. If we look into the mirror, we see the sun, and we say, "It is the sun." Therefore, the Word and the Holy Spirit, which signify the perfections of God, are the divine appearance. This is the meaning of the verse in the Gospel which says: "The Word was with God, and the Word was God";^{(John 1:1)} for the divine perfections are not different from the Essence of Oneness. The perfections of Christ are called the Word because all the beings are in the condition of letters, and one letter has not a complete meaning, while the perfections of Christ have the power of the word because a complete meaning can be inferred from a word. As the Reality of Christ was the manifestation of the divine perfections, therefore, it was like the word. Why? because He is the sum of perfect meanings. This is why He is called the Word.

And know that the proceeding of the Word and the Holy Spirit from God, which is the proceeding and appearance of manifestation, must not be understood to mean that the Reality of Divinity had been divided into parts, or multiplied, or that it had descended from the exaltation of holiness and purity. God forbid! If a pure, fine mirror faces the sun, the light and heat, the form and the image of the sun will be resplendent in it with such manifestation that if a beholder says of the sun, which is brilliant and visible in the mirror, "This is the sun," it is true. Nevertheless, the mirror is the mirror, and the sun is the sun. The One Sun, even if it appears in numerous mirrors, is one. This state is neither abiding nor entering, neither commingling nor descending; for entering, abiding, descending, issuing forth and commingling are the necessities and characteristics of bodies, not of spirits; then how much less do they belong to the sanctified and pure Reality of God. God is exempt from all that is not in accordance with His purity and His exalted and sublime sanctity.

The Sun of Reality, as we have said, has always been in one condition; it has no change, no alteration, no transformation and no vicissitude. It is eternal and everlasting. But the Holy Reality of the Word of God is in the condition of the pure, fine and shining mirror; the heat, the light, the image and likeness—that is to say, the perfections of the Sun of Reality—appear in it. That is why Christ says in the Gospel, "The Father is in the Son"—that is to say, the Sun of Reality appears in the mirror.^{(John 14:11; 17:21)} Praise be to the One Who shone upon this Holy Reality, Who is sanctified among the beings!

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 54: "On the Proceeding of the Human Spirit from God", pp. 205-207)

#118. ....great is the difference between manifestation and emanation. The appearance in manifestation means that a single thing appears in infinite forms. For example, the seed, which is a single thing possessing the vegetative perfections, which it manifests in infinite forms, resolving itself into branches, leaves, flowers and fruits: this is called appearance in manifestation;....

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 82: "Pantheism", p. 294)

[from the Writings of Bahá’u’lláh:]

#119. Know thou that every fixed star hath its own planets, and every planet its own creatures, whose number no man can compute.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXII, p. 163)

#120. Know thou of a truth that the worlds of God are countless in their number, and infinite in their range. None can reckon or comprehend them except God, the All-Knowing, the All-Wise.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Súriy-i-Vafá" or "Tablet to Vafá", p. 187)

#121. ....those personages who in a single step have passed over the world of the relative and the limited, and dwelt on the fair plane of the Absolute, and pitched their tent in the worlds of authority and command—have burned away these relativities with a single spark, and blotted out these words with a drop of dew. And they swim in the sea of the spirit, and soar in the holy air of light. Then what life have words, on such a plane, that "first" and "last" or other than these be seen or mentioned! In this realm, the first is the last itself, and the last is but the first.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Unity", pp. 27-28)

#122. How great, O my God, is this Thy most excellent handiwork, and how consummate Thy creation, which hath caused every understanding heart and mind to marvel!

(Bahá’u’lláh: Prayers and Meditations, Selection XXXVIII, pp. 49-50)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#123. The worlds of God are in perfect harmony and correspondence one with another. Each world in this limitless universe is, as it were, a mirror reflecting the history and nature of all the rest. The physical universe is, likewise, in perfect correspondence with the spiritual or divine realm. The world of matter is an outer expression or facsimile of the inner kingdom of spirit. The world of minds corresponds with the world of hearts.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "17 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", p. 270)

#124. Consider the endless phenomena of His creation. They are infinite; the universe is infinite. Who shall declare its height, its depth and length? It is absolutely infinite.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "17 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", p. 274)

[from the Writings of ‘Abdu’l-Bahá:]

#125. ....the Word of God, the Eternal Bounty, the Holy Spirit....has neither beginning nor end, for these things [beginnings and endings] are related to the world of contingencies and not to the divine world. For God the end is the same thing as the beginning. So the reckoning of days, weeks, months and years, of yesterday and today, is connected with the terrestrial globe; but in the sun there is no such thing—there is neither yesterday, today nor tomorrow, neither months nor years: all are equal. In the same way the Word of God is purified from all these conditions and is exempt from the boundaries, the laws and the limits of the world of contingency. Therefore, the reality of prophethood, which is the Word of God and the perfect state of manifestation, did not have any beginning and will not have any end; its rising is different from all others and is like that of the sun.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 38: "The Three Stations of the Divine Manifestations", p. 152)

#126. ....all creatures emanate from God—that is to say, it is by God that all things are realized, and by Him that all beings have attained to existence. The first thing which emanated from God is that universal reality, which the ancient philosophers termed the "First Mind," and which the people of Bahá call the "First Will." This emanation, in that which concerns its action in the world of God, is not limited by time or place; it is without beginning or end—beginning and end in relation to God are one. The preexistence of God is the preexistence of essence, and also preexistence of time, and the phenomenality of contingency is essential and not temporal....

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 53: "The Relation between God and the Creature", p. 203)

#127. Though the "First Mind" is without beginning, it does not become a sharer in the preexistence of God, for the existence of the universal reality in relation to the existence of God is nothingness, and it has not the power to become an associate of God and like unto Him in preexistence.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 53: "The Relation between God and the Creature", p. 203)

[from the Writings of Bahá’u’lláh:]

#128. The Cause of God hath come as a token of His grace. Happy are they who act; happy are they who understand; happy the man that hath clung unto the truth, detached from all that is in the heavens and all that is on earth.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 139)

#129. O God, my God! Thou hast lighted the lamp of Thy Cause with the oil of wisdom; protect it from contrary winds. The lamp is Thine, and the glass is Thine, and all things in the heavens and on earth are in the grasp of Thy power.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 104)

#130. Verily, I say: The Cause of God hath never had, nor hath it now, any peer or equal.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 114)

#131. We left Our home country accompanied by two mounted escorts, representing the two honoured governments of Persia and Russia until We arrived in Iraq in the plenitude of glory and power. Praise be to God! The Cause whereof this Wronged One is the Bearer standeth as high as heaven and shineth resplendent as the sun. Concealment hath no access unto this station, nor is there any occasion for fear or silence.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Tarázát" or "Ornaments", p. 40)

#132. Think ye, O My servants, that the Hand of My all-encompassing, My overshadowing, and transcendent sovereignty is chained up, that the flow of Mine ancient, My ceaseless, and all-pervasive mercy is checked, or that the clouds of My sublime and unsurpassed favors have ceased to rain their gifts upon men? Can ye imagine that the wondrous works that have proclaimed My divine and resistless power are withdrawn, or that the potency of My will and purpose hath been deterred from directing the destinies of mankind? If it be not so, wherefore, then, have ye striven to prevent the deathless Beauty of My sacred and gracious Countenance from being unveiled to men’s eyes? Why have ye struggled to hinder the Manifestation of the Almighty and All-Glorious Being from shedding the radiance of His Revelation upon the earth? Were ye to be fair in your judgment, ye would readily recognize how the realities of all created things are inebriated with the joy of this new and wondrous Revelation, how all the atoms of the earth have been illuminated through the brightness of its glory. Vain and wretched is that which ye have imagined and still imagine!

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLIII, pp. 324-325)

#133. ....strive thou to comprehend from these lucid, these powerful, conclusive, and unequivocal statements the meaning of the "cleaving of the heaven"—one of the signs that must needs herald the coming of the last Hour, the Day of Resurrection. As He hath said: "When the heaven shall be cloven asunder."^{(Qur’án 82:1)} By "heaven" is meant the heaven of divine Revelation, which is elevated with every Manifestation, and rent asunder with every subsequent one. By "cloven asunder" is meant that the former Dispensation is superseded and annulled. I swear by God! That this heaven being cloven asunder is, to the discerning, an act mightier than the cleaving of the skies! Ponder a while. That a divine Revelation which for years hath been securely established; beneath whose shadow all who have embraced it have been reared and nurtured; by the light of whose law generations of men have been disciplined; the excellency of whose word men have heard recounted by their fathers; in such wise that human eye hath beheld naught but the pervading influence of its grace, and mortal ear hath heard naught but the resounding majesty of its command—what act is mightier than that such a Revelation should, by the power of God, be "cloven asunder" and be abolished at the appearance of one soul? Reflect, is this a mightier act than that which these abject and foolish men have imagined the "cleaving of the heaven" to mean?

Moreover, consider the hardships and the bitterness of the lives of those Revealers of the divine Beauty. Reflect, how single-handed and alone they faced the world and all its peoples, and promulgated the Law of God! No matter how severe the persecutions inflicted upon those holy, those precious, and tender Souls, they still remained, in the plenitude of their power, patient, and, despite their ascendancy, they suffered and endured.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraphs 46-47, pp. 41-42)

#134. Verily He Who is the Day-star of Truth and Revealer of the Supreme Being holdeth, for all time, undisputed sovereignty over all that is in heaven and on earth, though no man be found on earth to obey Him. He verily is independent of all earthly dominion, though He be utterly destitute. Thus We reveal unto thee the mysteries of the Cause of God, and bestow upon thee the gems of divine wisdom, that haply thou mayest soar on the wings of renunciation to those heights that are veiled from the eyes of men.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 102, p. 89)

#135. Thou art He, O my God, Who hath raised me up at Thy behest, and bidden me to occupy Thy seat, and to summon all men to the court of Thy mercy. It is Thou Who hast commanded me to tell out the things Thou didst destine for them in the Tablet of Thy decree and didst inscribe with the pen of Thy Revelation, and Who hast enjoined on me the duty of kindling the fire of Thy love in the hearts of Thy servants, and of drawing all the peoples of the earth nearer to the habitation of Thy throne.

(Bahá’u’lláh: Prayers and Meditations, Selection LXVI, p. 107)

#136. I know not, O my God, whether I should speak forth the wonders of Thy praise among Thy servants, and lay bare before them the secrets of Thy mercy and the mysteries of Thy Cause, or keep them wrapped up within the receptacle of my heart. Though the lover be loth to share with any one the intimate conversation of his beloved, yet at whatever time Thine inescapable commandment to declare Thy Cause reacheth me, I will unhesitatingly obey it. I would proclaim Thee, undeterred by the darts of affliction that may rain down upon me from the clouds of Thy decree.

I swear by Thy might! Neither the hosts of the earth nor those of heaven can keep me back from revealing the things I am commanded to manifest. I have no will before Thy will, and can cherish no desire in the face of Thy desire. By Thy grace I am, at all times, ready to serve Thee and am rid of all attachment to any one except Thee.

(Bahá’u’lláh: Prayers and Meditations, Selection CX, p. 184)

#137. Contemplate with thine inward eye the chain of successive Revelations that hath linked the Manifestation of Adam with that of the Báb. I testify before God that each one of these Manifestations hath been sent down through the operation of the Divine Will and Purpose, that each hath been the bearer of a specific Message, that each hath been entrusted with a divinely-revealed Book and been commissioned to unravel the mysteries of a mighty Tablet. The measure of the Revelation with which every one of them hath been identified had been definitely fore-ordained.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXXI, p. 74)

#138. God is My witness, O people! I was asleep on My couch, when lo, the Breeze of God wafting over Me roused Me from My slumber. His quickening Spirit revived Me, and My tongue was unloosed to voice His Call. Accuse Me not of having transgressed against God. Behold Me, not with your eyes but with Mine. Thus admonisheth you He Who is the Gracious, the All-Knowing. Think ye, O people, that I hold within My grasp the control of God’s ultimate Will and Purpose? Far be it from Me to advance such claim. To this I testify before God, the Almighty, the Exalted, the All-Knowing, the All-Wise. Had the ultimate destiny of God’s Faith been in Mine hands, I would have never consented, even though for one moment, to manifest Myself unto you, nor would I have allowed one word to fall from My lips. Of this God Himself is, verily, a witness.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XLI, pp. 90-91)

#139. O brother, behold how the inner mysteries of "rebirth," of "return," and of "resurrection" have each, through these all-sufficing, these unanswerable, and conclusive utterances, been unveiled and unravelled before thine eyes. God grant that through His gracious and invisible assistance, thou mayest divest thy body and soul of the old garment, and array thyself with the new and imperishable attire.

Therefore, those who in every subsequent Dispensation preceded the rest of mankind in embracing the Faith of God, who quaffed the clear waters of knowledge at the hand of the divine Beauty, and attained the loftiest summits of faith and certitude, these can be regarded, in name, in reality, in deeds, in words, and in rank, as the "return" of those who in a former Dispensation had achieved similar distinctions. For whatsoever the people of a former Dispensation have manifested, the same hath been shown by the people of this latter generation. Consider the rose: whether it blossometh in the East or in the West, it is none the less a rose. For what mattereth in this respect is not the outward shape and form of the rose, but rather the smell and fragrance which it doth impart.

Purge thy sight, therefore, from all earthly limitations, that thou mayest behold them all as the bearers of one Name, the exponents of one Cause, the manifestations of one Self, and the revealers of one Truth, and that thou mayest apprehend the mystic "return" of the Words of God as unfolded by these utterances. Reflect for a while upon the behaviour of the companions of the Muhammadan Dispensation. Consider how, through the reviving breath of Muhammad, they were cleansed from the defilements of earthly vanities, were delivered from selfish desires, and were detached from all else but Him. Behold how they preceded all the peoples of the earth in attaining unto His holy Presence—the Presence of God Himself—how they renounced the world and all that is therein, and sacrificed freely and joyously their lives at the feet of that Manifestation of the All-Glorious. And now, observe the "return" of the self-same determination, the self-same constancy and renunciation, manifested by the companions of the Point of the Bayán.^{(The Báb)} Thou hast witnessed how these companions have, through the wonders of the grace of the Lord of Lords, hoisted the standards of sublime renunciation upon the inaccessible heights of glory. These Lights have proceeded from but one Source, and these fruits are the fruits of one Tree. Thou canst discern neither difference nor distinction among them. All this is by the grace of God! On whom He will, He bestoweth His grace. Please God, that we avoid the land of denial, and advance into the ocean of acceptance, so that we may perceive, with an eye purged from all conflicting elements, the worlds of unity and diversity, of variation and oneness, of limitation and detachment, and wing our flight unto the highest and innermost sanctuary of the inner meaning of the Word of God.

From these statements therefore it hath been made evident and manifest that should a Soul in the "End that knoweth no end" be made manifest, and arise to proclaim and uphold a Cause which in "the Beginning that hath no beginning" another Soul had proclaimed and upheld, it can be truly declared of Him Who is the Last and of Him Who was the First that they are one and the same, inasmuch as both are the Exponents of one and the same Cause. For this reason, hath the Point of the Bayán—may the life of all else but Him be His sacrifice!—likened the Manifestations of God unto the sun which, though it rise from the "Beginning that hath no beginning" until the "End that knoweth no end," is none the less the same sun. Now, wert thou to say, that this sun is the former sun, thou speakest the truth; and if thou sayest that this sun is the "return" of that sun, thou also speakest the truth. Likewise, from this statement it is made evident that the term "last" is applicable to the "first," and the term "first" applicable to the "last;" inasmuch as both the "first" and the "last" have risen to proclaim one and the same Faith.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraphs 168-171, pp. 146-149)

[Compiler note: These selections correlate with several others regarding the soul and the Kingdom revealed.]

#140. I testify, O my God, and my King, that Thou hast created me to remember Thee, to glorify Thee, and to aid Thy Cause.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 3)

#141. O my brother! Take thou the step of the spirit, so that, swift as the twinkling of an eye, thou mayest flash through the wilds of remoteness and bereavement, attain the Ridván of everlasting reunion, and in one breath commune with the heavenly Spirits. For with human feet thou canst never hope to traverse these immeasurable distances, nor attain thy goal. Peace be upon him whom the light of truth guideth unto all truth, and who, in the name of God, standeth in the path of His Cause, upon the shore of true understanding.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 44, p. 40)

#142. The spirit of power confirmeth thee in His cause; why dost thou veil thyself?

(Bahá’u’lláh: The Hidden Words, Arabic #34)

#143. Every eye, in this Day, should seek what will best promote the Cause of God. He, Who is the Eternal Truth, beareth Me witness! Nothing whatever can, in this Day, inflict a greater harm upon this Cause than dissension and strife, contention, estrangement and apathy, among the loved ones of God. Flee them, through the power of God and His sovereign aid, and strive ye to knit together the hearts of men, in His Name, the Unifier, the All-Knowing, the All-Wise.

Beseech ye the one true God to grant that ye may taste the savor of such deeds as are performed in His path, and partake of the sweetness of such humility and submissiveness as are shown for His sake. Forget your own selves, and turn your eyes towards your neighbor. Bend your energies to whatever may foster the education of men. Nothing is, or can ever be, hidden from God. If ye follow in His way, His incalculable and imperishable blessings will be showered upon you. This is the luminous Tablet, whose verses have streamed from the moving Pen of Him Who is the Lord of all worlds. Ponder it in your hearts, and be ye of them that observe its precepts.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection V, pp. 8-9)

#144. To whatever place We may be banished, however great the tribulation We may suffer, they who are the people of God must, with fixed resolve and perfect confidence, keep their eyes directed towards the Day Spring of Glory, and be busied in whatever may be conducive to the betterment of the world and the education of its peoples. All that hath befallen Us in the past hath advanced the interests of Our Revelation and blazoned its fame; and all that may befall Us in the future will have a like result. Cling ye, with your inmost hearts, to the Cause of God, a Cause that hath been sent down by Him Who is the Ordainer, the All-Wise. We have, with the utmost kindliness and mercy, summoned and directed all peoples and nations to that which shall truly profit them. The Day Star of Truth that shineth in its meridian splendor beareth Us witness! They who are the people of God have no ambition except to revive the world, to ennoble its life, and regenerate its peoples. Truthfulness and good-will have, at all times, marked their relations with all men. Their outward conduct is but a reflection of their inward life, and their inward life a mirror of their outward conduct. No veil hideth or obscureth the verities on which their Faith is established. Before the eyes of all men these verities have been laid bare, and can be unmistakably recognized. Their very acts attest the truth of these words.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXVI, pp. 270-271)

#145. That which can ensure the victory of Him Who is the Eternal Truth, His hosts and helpers on earth, have been set down in the sacred Books and Scriptures, and are as clear and manifest as the sun. These hosts are such righteous deeds, such conduct and character, as are acceptable in His sight. Whoso ariseth, in this Day, to aid Our Cause, and summoneth to his assistance the hosts of a praiseworthy character and upright conduct, the influence flowing from such an action will, most certainly, be diffused throughout the whole world.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXXI, p. 287)

#146. Arm thyself with His strength and power, and arise to aid His Cause and to magnify His holy name.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLII, p. 312)

#147. Through the spirit of power confirm Thou me in Thy Cause, O my Best-Beloved, and by the light of Thy glory reveal unto me Thy path, O Thou the Goal of my desire!

(Bahá’u’lláh: Prayers and Meditations, Selection CLV, p. 248)

#148. How vast is the tabernacle of the Cause of God! It hath overshadowed all the peoples and kindreds of the earth, and will, erelong, gather together the whole of mankind beneath its shelter. Thy day of service is now come. Countless Tablets bear the testimony of the bounties vouchsafed unto thee. Arise for the triumph of My Cause, and, through the power of thine utterance, subdue the hearts of men. Thou must show forth that which will ensure the peace and the well-being of the miserable and the down-trodden. Gird up the loins of thine endeavor, that perchance thou mayest release the captive from his chains, and enable him to attain unto true liberty.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 84)

#149. O My Name! Utterance must needs possess penetrating power. For if bereft of this quality it would fail to exert influence. And this penetrating influence dependeth on the spirit being pure and the heart stainless. Likewise it needeth moderation, without which the hearer would be unable to bear it, rather he would manifest opposition from the very outset. And moderation will be obtained by blending utterance with the tokens of divine wisdom which are recorded in the sacred Books and Tablets. Thus when the essence of one’s utterance is endowed with these two requisites it will prove highly effective and will be the prime factor in transforming the souls of men. This is the station of supreme victory and celestial dominion. Whoso attaineth thereto is invested with the power to teach the Cause of God and to prevail over the hearts and minds of men.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Siyyid-i-Mihdíy-i-Dahají" or "Tablet to Siyyid-i-Mihdíy-i-Dahají", pp. 198-199)

#150. ....were a person to possess the whole world and would tender his possessions at the cost of degrading the honour of the Cause, even to the extent of a grain of mustard, it would be essential and imperative to refuse to accept such wealth. Such is the Cause of God, eternal in the past, eternal in the future. Well is it with them that act accordingly.

(Bahá’u’lláh, in the compilation Huqúqu’lláh, Selection #32, from a previously untranslated Tablet)

#151. Couldst thou but know the things sent down by My Pen, and discover the treasures of My Cause, and the pearls of My mysteries which lie hid in the seas of My names and in the goblets of My words, thou wouldst, in thy love for My name, and in thy longing for My glorious and sublime Kingdom, lay down thy life in My path.

(Bahá’u’lláh addressing Czar Alexander II: The Summons of the Lord of Hosts, "Súriy-i-Haykal" or "Súrih of the Temple", paragraph 162, p. 84)

[from the writings of Shoghi Effendi:]

#152. The Herald of their Faith had commanded the sovereigns of the earth themselves to arise and teach His Cause, writing in the Qayyúmu’l-Asmá’: "O concourse of kings! Deliver with truth and in all haste the verses sent down by Us to the peoples of Turkey and of India, and beyond them ... to lands in both the East and the West." "Issue forth from your cities, O peoples of the West," He, in that same Book, had moreover written, "to aid God." "We behold you from Our Most Glorious Horizon," Bahá’u’lláh had thus addressed His followers in His Kitáb-i-Aqdas, "and will assist whosoever will arise to aid My Cause with the hosts of the Concourse on high, and a cohort of the angels, who are nigh unto Me." "...Teach ye the Cause of God, O people of Bahá!" He, furthermore, had written, "for God hath prescribed unto every one the duty of proclaiming His message, and regardeth it as the most meritorious of all deeds." "Should a man all alone," He had clearly affirmed, "arise in the name of Bahá and put on the armor of His love, him will the Almighty cause to be victorious, though the forces of earth and heaven be arrayed against him." "Should any one arise for the triumph of Our Cause," He moreover had declared, "him will God render victorious though tens of thousands of enemies be leagued against him." And again: "Center your energies in the propagation of the Faith of God. Whoso is worthy of so high a calling, let him arise and promote it. Whoso is unable, it is his duty to appoint him who will, in his stead, proclaim this Revelation..." "They that have forsaken their country," is His own promise, "for the purpose of teaching Our Cause—these shall the Faithful Spirit strengthen through its power... Such a service is indeed the prince of all goodly deeds, and the ornament of every goodly act." "In these days," ‘Abdu’l-Bahá had written in His Will, "the most important of all things is the guidance of the nations and peoples of the world. Teaching the Cause is of the utmost importance, for it is the head corner-stone of the foundation itself." "The disciples of Christ," He had declared in that same Document, "forgot themselves and all earthly things, forsook all their cares and belongings, purged themselves of self and passion, and, with absolute detachment, scattered far and wide, and engaged in guiding aright the peoples of the world, till at last they made the world another world, illumined the earth, and to their last hour proved self-sacrificing in the path of that Beloved One of God. Finally, in various lands they suffered martyrdom. Let men of action follow in their footsteps." "When the hour cometh," He had solemnly stated in that same Will, "that this wronged and broken-winged bird will have taken its flight unto the celestial concourse ... it is incumbent upon ... the friends and loved ones, one and all, to bestir themselves and arise, with heart and soul, and in one accord ... to teach His Cause and promote His Faith. It behoveth them not to rest for a moment... They must disperse themselves in every land ... and travel throughout all regions. Bestirred, without rest, and steadfast to the end, they must raise in every land the cry of Yá Bahá’u’l-Abhá (O Thou the Glory of Glories) ... that throughout the East and the West a vast concourse may gather under the shadow of the Word of God, that the sweet savors of holiness may be wafted, that men’s faces may be illumined, that their hearts may be filled with the Divine Spirit and their souls become heavenly."

Obedient to these repeated injunctions, mindful of these glowing promises, conscious of the sublimity of their calling, spurred on by the example which ‘Abdu’l-Bahá Himself had set, undismayed by His sudden removal from their midst, undaunted by the attacks launched by their adversaries from within and from without, His followers in both the East and in the West arose, in the full strength of their solidarity, to promote, more vigorously than ever before, the international expansion of their Faith, an expansion which was now to assume such proportions as to deserve to be recognized as one of the most significant developments in the history of the first Bahá’í century.

(Shoghi Effendi: God Passes By, Chapter 25: "International Expansion of Teaching Activities", pp. 376-378)

[from the Writings of Bahá’u’lláh:]

#153. The door of the knowledge of the Ancient of Days being thus closed in the face of all beings, the Source of infinite grace, according to His saying, "His grace hath transcended all things; My grace hath encompassed them all," hath caused those luminous Gems of Holiness to appear out of the realm of the spirit, in the noble form of the human temple, and be made manifest unto all men, that they may impart unto the world the mysteries of the unchangeable Being, and tell of the subtleties of His imperishable Essence.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XIX, p. 47)

#154. The Breathings of the Divine Spirit awoke Him, and bade Him arise and proclaim His Revelation. No sooner was He roused from His slumber than He lifted up His voice and summoned the whole of mankind unto God, the Lord of all worlds.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XLIV, p. 99)

#155. And when the hour at which Thy resistless Faith was to be made manifest did strike, Thou didst breathe a breath of Thy spirit into Thy Pen, and lo, the entire creation shook to its very foundations, unveiling to mankind such mysteries as lay hidden within the treasuries of Him Who is the Possessor of all created things.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Karmil" or "Tablet of Carmel", pp. 3-4)

[from the Writings of ‘Abdu’l-Bahá:]

#156. The Holy Spirit is the Bounty of God and the luminous rays which emanate from the Manifestations; for the focus of the rays of the Sun of Reality was Christ, and from this glorious focus, which is the Reality of Christ, the Bounty of God reflected upon the other mirrors which were the reality of the Apostles. The descent of the Holy Spirit upon the Apostles signifies that the glorious divine bounties reflected and appeared in their reality.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 25: "The Holy Spirit", p. 108)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#157. 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.

(‘Abdu’l-Bahá: ‘Abdu’l-Bahá in London, Discourse of ‘Abdu’l-Bahá at St. John’s, Westminster. September 17th, 1911, p. 24)

#158. The power of the Holy Spirit, enlightening man’s intelligence, has enabled him to discover means of bending many natural laws to his will. He flies through the air, floats on the sea, and even moves under the waters....

The Holy Spirit will give to man greater powers than these, if only he will strive after the things of the spirit and endeavour to attune his heart to the Divine infinite love.

(‘Abdu’l-Bahá: Paris Talks, "The Universal Love, October 24th", pp. 37-38)

#159. The Infinite Reality cannot be said to ascend or descend. It is beyond the understanding of man, and cannot be described in terms which apply to the phenomenal sphere of the created world.

Man, then, is in extreme need of the only Power by which he is able to receive help from the Divine Reality, that Power alone bringing him into contact with the Source of all life.

An intermediary is needed to bring two extremes into relation with each other. Riches and poverty, plenty and need: without an intermediary power there could be no relation between these pairs of opposites.

So we can say there must be a Mediator between God and Man, and this is none other than the Holy Spirit, which brings the created earth into relation with the "Unthinkable One", the Divine Reality.

The Divine Reality may be likened to the sun and the Holy Spirit to the rays of the sun. As the rays of the sun bring the light and warmth of the sun to the earth, giving life to all created beings, so do the "Manifestations" bring the power of the Holy Spirit from the Divine Sun of Reality to give light and life to the souls of men.

Behold, there is an intermediary necessary between the sun and the earth; the sun does not descend to the earth, neither does the earth ascend to the sun. This contact is made by the rays of the sun which bring light and warmth and heat.

The Holy Spirit is the Light from the Sun of Truth bringing, by its infinite power, life and illumination to all mankind, flooding all souls with Divine Radiance, conveying the blessings of God’s Mercy to the whole world. The earth, without the medium of the warmth and light of the rays of the sun, could receive no benefits from the sun.

Likewise the Holy Spirit is the very cause of the life of man; without the Holy Spirit he would have no intellect, he would be unable to acquire his scientific knowledge by which his great influence over the rest of creation is gained. The illumination of the Holy Spirit gives to man the power of thought, and enables him to make discoveries by which he bends the laws of nature to his will.

The Holy Spirit it is which, through the mediation of the Prophets of God, teaches spiritual virtues to man and enables him to attain Eternal Life.

He [Jesus] came to the world through the Power of God, born of the Holy Spirit and of the blessed Virgin Mary.

(‘Abdu’l-Bahá: Paris Talks, "Religious Prejudices, October 27th", p. 47)

#160. All these blessings are brought to man by the Holy Spirit; therefore we can understand that the Holy Spirit is the Intermediary between the Creator and the created. The light and heat of the sun cause the earth to be fruitful, and create life in all things that grow; and the Holy Spirit quickens the souls of men.

(‘Abdu’l-Bahá: Paris Talks, "The Holy Spirit, the Intermediary Power between God and Man, 4 Avenue de Camoens, October 31st", pp. 57-59)

#161. In the teaching of Bahá’u’lláh, it is written: "By the Power of the Holy Spirit alone is man able to progress, for the power of man is limited and the Divine Power is boundless." The reading of history brings us to the conclusion that all truly great men, the benefactors of the human race, those who have moved men to love the right and hate the wrong and who have caused real progress, all these have been inspired by the force of the Holy Spirit.

The Prophets of God have not all graduated in the schools of learned philosophy; indeed they were often men of humble birth, to all appearance ignorant, unknown men of no importance in the eyes of the world; sometimes even lacking the knowledge of reading and writing.

That which raised these great ones above men, and by which they were able to become Teachers of the truth, was the power of the Holy Spirit. Their influence on humanity, by virtue of this mighty inspiration, was great and penetrating.

(‘Abdu’l-Bahá: Paris Talks, "The Eleventh Principle: The Power of the Holy Spirit, 4 Avenue de Camoens, Paris, November 18th", pp. 163-164)

#162. The influence of the wisest philosophers, without this Spirit Divine, has been comparatively unimportant, however extensive their learning and deep their scholarship.

The unusual intellects, for instance, of Plato, Aristotle, Pliny and Socrates, have not influenced men so greatly that they have been anxious to sacrifice their lives for their teachings; whilst some of those simple men so moved humanity that thousands of men have become willing martyrs to uphold their words; for these words were inspired by the Divine Spirit of God! The prophets of Judah and Israel, Elijah, Jeremiah, Isaiah and Ezekiel, were humble men, as were also the apostles of Jesus Christ.

Peter, the chief of the apostles, used to divide the proceeds of his fishing into seven parts, and when, having taken one part for each day’s use, he arrived at the seventh portion, he knew it was the Sabbath day. Consider this! and then think of his future position; to what glory he attained because the Holy Spirit wrought great works through him.

We understand that the Holy Spirit is the energizing factor in the life of man. Whosoever receives this power is able to influence all with whom he comes into contact.

The greatest philosophers without this Spirit are powerless, their souls lifeless, their hearts dead! Unless the Holy Spirit breathes into their souls, they can do no good work. No system of philosophy has ever been able to change the manners and customs of a people for the better. Learned philosophers, unenlightened by the Divine Spirit, have often been men of inferior morality; they have not proclaimed in their actions the reality of their beautiful phrases.

The difference between spiritual philosophers and others is shown by their lives. The Spiritual Teacher shows His belief in His own teaching, by Himself being what He recommends to others.

An humble man without learning, but filled with the Holy Spirit, is more powerful than the most nobly-born profound scholar without that inspiration. He who is educated by the Divine Spirit can, in his time, lead others to receive the same Spirit.

I pray for you that you may be informed by the life of the Divine Spirit, so that you may be the means of educating others. The life and morals of a spiritual man are, in themselves, an education to those who know him.

Think not of your own limitations, dwell only on the welfare of the Kingdom of Glory. Consider the influence of Jesus Christ on His apostles, then think of their effect upon the world. These simple men were enabled by the power of the Holy Spirit to spread the glad tidings!

So may you all receive Divine assistance! No capacity is limited when led by the Spirit of God!

The earth of itself has no properties of life, it is barren and dry, until fertilized by the sun and the rain; still the earth need not bewail its own limitations.

May you be given life! May the rain of the Divine Mercy and the warmth of the Sun of Truth make your gardens fruitful, so that many beautiful flowers of exquisite fragrance and love may blossom in abundance. Turn your faces away from the contemplation of your own finite selves and fix your eyes upon the Everlasting Radiance; then will your souls receive in full measure the Divine Power of the Spirit and the Blessings of the Infinite Bounty.

If you thus keep yourselves in readiness, you will become to the world of humanity a burning flame, a star of guidance, and a fruitful tree, changing all its darkness and woe into light and joy by the shining of the Sun of Mercy and the infinite blessings of the Glad Tidings.

This is the meaning of the power of the Holy Spirit, which I pray may be bountifully showered upon you.

(‘Abdu’l-Bahá: Paris Talks, "The Eleventh Principle: The Power of the Holy Spirit, 4 Avenue de Camoens, Paris, November 18th", pp. 164-166)

#163. You were asleep; you are awakened. Your ears are attentive; your hearts are informed. You have acquired the love of God. You have attained to the knowledge of God. This is the most great bestowal of God. This is the breath of the Holy Spirit, and this consists of faith and assurance. This eternal life is the second birth; this is the baptism of the Holy Spirit. God has destined this station for you all. He has prepared this for you. You must appreciate the value of this bounty and engage your time in mentioning and thanking the True One. You must live in the utmost happiness. If any trouble or vicissitude comes into your lives, if your heart is depressed on account of health, livelihood or vocation, let not these things affect you. They should not cause unhappiness, for Bahá’u’lláh has brought you divine happiness. He has prepared heavenly food for you; He has destined eternal bounty for you; He has bestowed everlasting glory upon you. Therefore, these glad tidings should cause you to soar in the atmosphere of joy forever and ever. Render continual thanks unto God so that the confirmations of God may encircle you all.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "12 June 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Mary J. MacNutt", pp. 188-189)

[from the Writings of Bahá’u’lláh:]

#164. O ye peoples of the world! Know assuredly that My commandments are the lamps of My loving providence among My servants, and the keys of My mercy for My creatures. Thus hath it been sent down from the heaven of the Will of your Lord, the Lord of Revelation.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 3, p. 20)

#165. The beginning of all things is the knowledge of God, and the end of all things is strict observance of whatsoever hath been sent down from the empyrean of the Divine Will that pervadeth all that is in the heavens and all that is on the earth.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection II, p. 5)

#166. All the wondrous works ye behold in this world have been manifested through the operation of His supreme and most exalted Will, His wondrous and inflexible Purpose.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXIV, p. 141)

#167. Powerful is He to manifest His Cause, and to exalt His testimony, and to establish whatsoever is His Will, and to elevate it to so eminent a position that neither thine own hands, nor the hands of them that have turned away from Him, can ever touch or harm it.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXIII, pp. 219-220)

#168. The purpose of the one true God in manifesting Himself is to summon all mankind to truthfulness and sincerity, to piety and trustworthiness, to resignation and submissiveness to the Will of God, to forbearance and kindliness, to uprightness and wisdom.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXXVII, p. 299)

#169. None can escape the snares He setteth, and no soul can find release except through submission to His will.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 278, p. 231)

#170. O SON OF MAN! Wert thou to speed through the immensity of space and traverse the expanse of heaven, yet thou wouldst find no rest save in submission to Our command and humbleness before Our Face.

(Bahá’u’lláh: The Hidden Words, Arabic #40)

#171. The source of all good is trust in God, submission unto His command, and contentment with His holy will and pleasure.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 155)

#172. The essence of understanding is to testify to one’s poverty, and submit to the Will of the Lord, the Sovereign, the Gracious, the All-Powerful.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", pp. 155-156)

#173. And whosoever is made a Viceregent by Him, shall be a Viceregent in all the worlds, for this is an act of God. For the will of God can in no wise be revealed except through His will, nor His wish be manifested save through His wish.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 155)

[from the talks of ‘Abdu’l-Bahá:]

[from the Writings of Bahá’u’lláh:]

#175. Were We to address Our theme by speaking in the language of the inmates of the Kingdom, We would say: "In truth, God created that School ere He created heaven and earth, and We entered it before the letters B and E were joined and knit together." Such is the language of Our servants in Our Kingdom;....

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 177, p. 84)

#176. The Word of God is the king of words and its pervasive influence is incalculable. It hath ever dominated and will continue to dominate the realm of being. The Great Being saith: The Word is the master key for the whole world, inasmuch as through its potency the doors of the hearts of men, which in reality are the doors of heaven, are unlocked.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Maqsúd" or "Tablet of Maqsúd", p. 173)

#177. Every word that proceedeth out of the mouth of God is endowed with such potency as can instill new life into every human frame....

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXIV, p. 141)

#178. Every single letter proceeding out of the mouth of God is indeed a mother letter, and every word uttered by Him Who is the Well Spring of Divine Revelation is a mother word, and His Tablet a Mother Tablet.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXIV, p. 142)

#179. "Every single letter proceeding from Our mouth is endowed with such regenerative power as to enable it to bring into existence a new creation—a creation the magnitude of which is inscrutable to all save God. He verily hath knowledge of all things."....

(Bahá’u’lláh quoted by Shoghi Effendi: The Advent of Divine Justice, p. 80)

#180. Praise be to God....at Whose bidding the standard of the Most Exalted Word hath been lifted up in the world of creation, and the banner of "He doeth whatsoever He willeth" raised amidst all peoples.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 1)

#181. Praise be unto Thee, O my God! Thou art He Who by a word of His mouth hath revolutionized the entire creation, and by a stroke of His pen hath divided Thy servants one from another. I bear witness, O my God, that through a word spoken by Thee in this Revelation all created things were made to expire, and through yet another word all such as Thou didst wish were, by Thy grace and bounty, endued with new life.

(Bahá’u’lláh: Prayers and Meditations, Selection XXXIII, p. 42)

#182. The Word of God hath set the heart of the world afire; how regrettable if ye fail to be enkindled with its flame!

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLVII, p. 316)

#183. Behold how the generality of mankind hath been endued with the capacity to hearken unto God’s most exalted Word—the Word upon which must depend the gathering together and spiritual resurrection of all men.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 89)

#184. It hath been decreed by Us that the Word of God and all the potentialities thereof shall be manifested unto men in strict conformity with such conditions as have been foreordained by Him Who is the All-Knowing, the All-Wise.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXXIII, p. 76)

#185. No sooner had mankind attained the stage of maturity, than the Word revealed to men’s eyes the latent energies with which it had been endowed....

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXXIII, p. 77)

#186. The vitality of men’s belief in God is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corrosion of ungodliness is eating into the vitals of human society; what else but the Elixir of His potent Revelation can cleanse and revive it? Is it within human power, O Hakim, to effect in the constituent elements of any of the minute and indivisible particles of matter so complete a transformation as to transmute it into purest gold? Perplexing and difficult as this may appear, the still greater task of converting satanic strength into heavenly power is one that We have been empowered to accomplish. The Force capable of such a transformation transcendeth the potency of the Elixir itself. The Word of God, alone, can claim the distinction of being endowed with the capacity required for so great and far-reaching a change.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCIX, p. 200)

#187. Such are the mysteries of the Word of God, which have been unveiled and made manifest, that haply thou mayest apprehend the morning light of divine guidance, mayest quench, by the power of reliance and renunciation, the lamp of idle fancy, of vain imaginings, of hesitation, and doubt, and mayest kindle, in the inmost chamber of thine heart, the new-born light of divine knowledge and certitude.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 52, pp. 45-46)

[from the talks of ‘Abdu’l-Bahá:]

#188. But the proceeding through manifestation (if by this is meant the divine appearance, and not division into parts), we have said, is the proceeding and the appearance of the Holy Spirit and the Word, which is from God.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 54: "On the Proceeding of the Human Spirit from God", p. 206)

[from the Writings of ‘Abdu’l-Bahá (no authority):]

#189. O my friend,...the penetration of the Word of God in the temple of all the regions is similar to the pervasion of the soul in a sound body.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 393)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#190. Consider the statement recorded in the first chapter of the book of John: "In the beginning was the Word, and the Word was with God, and the Word was God." This statement is brief but replete with the greatest meanings. Its applications are illimitable and beyond the power of books or words to contain and express. Heretofore the doctors of theology have not expounded it but have restricted it to Jesus as "the Word made flesh," the separation of Jesus from God, the Father, and His descent upon the earth. In this way the individualized separation of the godhead came to be taught.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "29 May 1912, Talk at Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York, Notes by Howard MacNutt", p. 154)

[Compiler note: The purpose of these selections is to convey the subject of Manifestations of God while not incarnate. Note, however, parts of these selections are applicable for Part II, Section E.1., on the station of the Prophets while incarnate.]

[from the Writings of Bahá’u’lláh:]

#191. O people of the Bayán! We, verily, set foot within the School of God when ye lay slumbering; and We perused the Tablet while ye were fast asleep. By the one true God! We read the Tablet ere it was revealed, while ye were unaware, and We had perfect knowledge of the Book when ye were yet unborn. These words are to your measure, not to God’s. To this testifieth that which is enshrined within His knowledge, if ye be of them that comprehend; and to this the tongue of the Almighty doth bear witness, if ye be of those who understand. I swear by God, were We to lift the veil, ye would be dumbfounded.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 176, p. 83)

#192. Were We to address Our theme by speaking in the language of the inmates of the Kingdom, We would say: "In truth, God created that School ere He created heaven and earth, and We entered it before the letters B and E were joined and knit together." Such is the language of Our servants in Our Kingdom; consider what the tongue of the dwellers of Our exalted Dominion would utter, for We have taught them Our knowledge and have revealed to them whatever had lain hidden in God’s wisdom. Imagine then what the Tongue of Might and Grandeur would utter in His All-Glorious Abode!

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 177, p. 84)

#193. If I describe Thee, O my God, as Him Who is the All-Perceiving, I find myself compelled to admit that They Who are the highest Embodiments of perception have been created by virtue of Thy behest. And if I extol Thee as Him Who is the All-Wise, I, likewise, am forced to recognize that the Well Springs of wisdom have themselves been generated through the operation of Thy Will. And if I proclaim Thee as the Incomparable One, I soon discover that they Who are the inmost essence of oneness have been sent down by Thee and are but the evidences of Thine handiwork. And if I acclaim Thee as the Knower of all things, I must confess that they Who are the Quintessence of knowledge are but the creation and instruments of Thy Purpose.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection I, p. 3)

#194. He Who is everlastingly hidden from the eyes of men can never be known except through His Manifestation, and His Manifestation can adduce no greater proof of the truth of His Mission than the proof of His own Person.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XX, p. 49)

#195. As a token of His mercy, however, and as a proof of His loving-kindness, He [God] hath manifested unto men the Day Stars of His divine guidance, the Symbols of His divine unity, and hath ordained the knowledge of these sanctified Beings to be identical with the knowledge of His own Self. Whoso recognizeth them hath recognized God. Whoso hearkeneth to their call, hath hearkened to the Voice of God, and whoso testifieth to the truth of their Revelation, hath testified to the truth of God Himself. Whoso turneth away from them, hath turned away from God, and whoso disbelieveth in them, hath disbelieved in God. Every one of them is the Way of God that connecteth this world with the realms above, and the Standard of His Truth unto every one in the kingdoms of earth and heaven. They are the Manifestations of God amidst men, the evidences of His Truth, and the signs of His glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXI, pp. 49-50)

#196. Beware, O believers in the Unity of God, lest ye be tempted to make any distinction between any of the Manifestations of His Cause, or to discriminate against the signs that have accompanied and proclaimed their Revelation. This indeed is the true meaning of Divine Unity, if ye be of them that apprehend and believe this truth. Be ye assured, moreover, that the works and acts of each and every one of these Manifestations of God, nay whatever pertaineth unto them, and whatsoever they may manifest in the future, are all ordained by God, and are a reflection of His Will and Purpose. Whoso maketh the slightest possible difference between their persons, their words, their messages, their acts and manners, hath indeed disbelieved in God, hath repudiated His signs, and betrayed the Cause of His Messengers.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXIV, pp. 59-60)

#197. Ten thousand Prophets, each a Moses, are thunderstruck upon the Sinai of their search at His forbidding voice, "Thou shalt never behold Me!"; whilst a myriad Messengers, each as great as Jesus, stand dismayed upon their heavenly thrones by the interdiction, "Mine Essence thou shalt never apprehend!" From time immemorial He hath been veiled in the ineffable sanctity of His exalted Self, and will everlastingly continue to be wrapt in the impenetrable mystery of His unknowable Essence. Every attempt to attain to an understanding of His inaccessible Reality hath ended in complete bewilderment, and every effort to approach His exalted Self and envisage His Essence hath resulted in hopelessness and failure.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVI, pp. 62-63)

#198. Lauded be Thy name, O Lord my God! I testify that Thou wast a hidden Treasure wrapped within Thine immemorial Being and an impenetrable Mystery enshrined in Thine own Essence. Wishing to reveal Thyself, Thou didst call into being the Greater and the Lesser Worlds, and didst choose Man above all Thy creatures, and didst make Him a sign of both of these worlds, O Thou Who art our Lord, the Most Compassionate!

Thou didst raise Him up to occupy Thy throne before all the people of Thy creation. Thou didst enable Him to unravel Thy mysteries, and to shine with the lights of Thine inspiration and Thy Revelation, and to manifest Thy names and Thine attributes. Through Him Thou didst adorn the preamble of the book of Thy creation, O Thou Who art the Ruler of the universe Thou hast fashioned!

I bear witness that in His person solidity and fluidity have been joined and combined. Through His immovable constancy in Thy Cause, and His unwavering adherence to whatsoever Thou, in the plentitude of the light of Thy glory, didst unveil to His eyes, throughout the domains of Thy Revelation and creation, the souls of Thy servants were stirred up in their longing for Thy Kingdom, and the dwellers of Thy realms rushed forth to enter into Thy heavenly dominion. Through the restlessness He evinced in Thy path, the feet of all them that are devoted to Thee were steeled and confirmed to manifest Thy Cause amidst Thy creatures, and to demonstrate Thy sovereignty throughout Thy realm.

How great, O my God, is this Thy most excellent handiwork, and how consummate Thy creation, which hath caused every understanding heart and mind to marvel! And when the set time was fulfilled, and what had been preordained came to pass, Thou didst unloose His tongue to praise Thee, and to lay bare Thy mysteries before all Thy creation, O Thou Who art the Possessor of all names, and the Fashioner of earth and heaven! Through Him all created things were made to glorify Thee, and to celebrate Thy praise, and every soul was directed towards the kingdom of Thy revelation and Thy sovereignty.

At one time, Thou didst raise Him up, O my God, and didst attire Him with the ornament of the name of Him Who conversed with Thee (Moses), and didst through Him uncover all that Thy will had decreed and Thine irrevocable purpose ordained. At another time, Thou didst adorn Him with the name of Him Who was Thy Spirit (Jesus), and didst send Him down out of the heaven of Thy will, for the edification of Thy people, infusing thereby the spirit of life into the hearts of the sincere among Thy servants and the faithful among Thy creatures. Again, Thou didst reveal Him, decked forth by the name of Him Who was Thy Friend (Muhammad), and caused Him to shine brightly above the horizon of Hijaz, as a token of Thy power and an evidence of Thy might. Through Him Thou didst send unto Thy servants what enabled them to scale the heights of Thy unity, and to yearn over the wonders of Thy manifold knowledge and wisdom.

I testify, O Thou Who art the Lord of the whole creation, and the Desire of whosoever hath sought Thee, that, amidst Thy creatures, They resemble the sun which no matter how often it riseth and setteth is still the one and the same sun. Whoso maketh any distinction between any of Them hath truly failed to attain the ultimate purpose, and to reach the highest goal, and hath been deprived of the mysteries of unity and of the lights of sanctity and oneness. I testify, moreover, that Thou hast decreed that none on the face of the earth should equal Them, and none of Thy creatures be able to be compared with any of Them, in order that Thine own singleness and peerlessness might be recognized and established.

Glorified, immeasurably glorified be Thy name, O my God! How can I ever befittingly mention Thee or sufficiently praise Thee, that Thou hast manifested Him by the power of Thy might, and caused Him to shine above the horizon of Thy will, and made Him the Day-Spring of Thy signs, and the Dawning-Place of the revelation of Thy names and Thine attributes? How bewilderingly mysterious, moreover, O my God, is His nature and all that Thou hast infused into Him, through Thy strength and by the power of Thy might! At one time He appeareth as the water which is Life indeed, sent down out of the heaven of Thy grace, and poured forth from the clouds of Thy mercy, that Thy creatures may be endued with new life, and live as long as Thine own Kingdom endureth. Every drop of that water would suffice to quicken the dead, and to set their faces in the direction of Thy favors and Thy gifts, and to rid them of all attachment to aught else except Thee. At another time He revealeth Himself as the Fire which Thou didst kindle in the tree of Thy unity, whose heat melted the hearts of Thine ardent lovers when He Who is the Day-Star of the world shone forth above the horizon of Iraq. I testify, O my God, that through Him the veils of human fancy were burnt up, and the hearts of men were set towards the scene of Thy most resplendent glory.

(Bahá’u’lláh: Prayers and Meditations, Selection XXXVIII, pp. 48-52)

#199. ....viewed from the standpoint of their oneness and sublime detachment, the attributes of Godhead, Divinity, Supreme Singleness, and Inmost Essence, have been and are applicable to those Essences of being, inasmuch as they all abide on the throne of divine Revelation, and are established upon the seat of divine Concealment. Through their appearance the Revelation of God is made manifest, and by their countenance the Beauty of God is revealed. Thus it is that the accents of God Himself have been heard uttered by these Manifestations of the divine Being.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 193, pp. 163-164)

#200. Were any of the all-embracing Manifestations of God to declare: "I am God!" He verily speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of God, His name and His attributes, are made manifest in the world. Thus, He hath revealed: "Those shafts were God’s, not Thine!"^{(Qur’án 8:17)} And also He saith: "In truth, they who plighted fealty unto thee, really plighted that fealty unto God."^{(Qur’án 48:40)} And were any of them to voice the utterance: "I am the Messenger of God," He also speaketh the truth, the indubitable truth. Even as He saith: "Muhammad is not the father of any man among you, but He is the Messenger of God."^{(Qur’án 33:40)} Viewed in this light, they are all but Messengers of that ideal King, that unchangeable Essence. And were they all to proclaim: "I am the Seal of the Prophets," they verily utter but the truth, beyond the faintest shadow of doubt. For they are all but one person, one soul, one spirit, one being, one revelation. They are all the manifestation of the "Beginning" and the "End," the "First" and the "Last," the "Seen" and "Hidden"—all of which pertain to Him Who is the innermost Spirit of Spirits and eternal Essence of Essences. And were they to say: "We are the servants of God," this also is a manifest and indisputable fact. For they have been made manifest in the uttermost state of servitude, a servitude the like of which no man can possibly attain. Thus in moments in which these Essences of being were deeply immersed beneath the oceans of ancient and everlasting holiness, or when they soared to the loftiest summits of divine mysteries, they claimed their utterance to be the Voice of divinity, the Call of God Himself. Were the eye of discernment to be opened, it would recognize that in this very state, they have considered themselves utterly effaced and non-existent in the face of Him Who is the All-Pervading, the Incorruptible. Methinks, they have regarded themselves as utter nothingness, and deemed their mention in that Court an act of blasphemy. For the slightest whispering of self, within such a Court, is an evidence of self-assertion and independent existence. In the eyes of them that have attained unto that Court, such a suggestion is itself a grievous transgression. How much more grievous would it be, were aught else to be mentioned in that Presence, were man’s heart, his tongue, his mind, or his soul, to be busied with anyone but the Well-Beloved, were his eyes to behold any countenance other than His beauty, were his ear to be inclined to any melody but His voice, and were his feet to tread any way but His way.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 196, pp. 164-167)

#201. These Countenances are the recipients of the Divine Command, and the day-springs of His Revelation. This Revelation is exalted above the veils of plurality and the exigencies of number. Thus He saith: "Our Cause is but one."^{(Qur’án 54:50)} Inasmuch as the Cause is one and the same, the Exponents thereof also must needs be one and the same.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 161, p. 141)

#202. The light that is shed from the heaven of bounty, and the benediction that shineth from the dawning-place of the will of God, the Lord of the Kingdom of Names, rest upon Him Who is the Supreme Mediator, the Most Exalted Pen, Him Whom God hath made the dawning-place of His most excellent names and the dayspring of His most exalted attributes. Through Him the light of unity hath shone forth above the horizon of the world, and the law of oneness hath been revealed amidst the nations, who, with radiant faces, have turned towards the Supreme Horizon, and acknowledged that which the Tongue of Utterance hath spoken in the kingdom of His knowledge: "Earth and heaven, glory and dominion, are God’s, the Omnipotent, the Almighty, the Lord of grace abounding!"

(Bahá’u’lláh: Epistle to the Son of the Wolf, pp. 1-2)

#203. [The Manifestation of God] incarnateth in Himself the kingdom of utterance.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 158)

#204. In this station the truth of the unity of God and of the signs of His sanctity is established. Thou shalt indeed see them all rising above the bosom of God’s might and embraced in the arms of His mercy; nor can any distinction be made between His bosom and His arms. To speak of change or transformation in this plane would be sheer blasphemy and utter impiety, for this is the station wherein the light of divine unity shineth forth, and the truth of His oneness is expressed, and the splendours of the everlasting Morn are reflected in lofty and faithful mirrors.

(Bahá’u’lláh: Gems of Divine Mysteries, paragraph 41, p. 31)

#205. If thou be of the inmates of this city within the ocean of divine unity, thou wilt view all the Prophets and Messengers of God as one soul and one body, as one light and one spirit, in such wise that the first among them would be last and the last would be first. For they have all arisen to proclaim His Cause and have established the laws of divine wisdom. They are, one and all, the Manifestations of his Self, the Repositories of His might, the Treasuries of His Revelation, the Dawning-Places of His splendour and the Daysprings of His light. Through them are manifested the signs of sanctity in the realities of all things and the tokens of oneness in the essences of all beings. Through them are revealed the elements of glorification in the heavenly realities and the exponents of praise in the eternal essences. From them hath all creation proceeded and unto them shall return all that hath been mentioned. And since in their in most Beings they are the same Luminaries and the self-same Mysteries, thou shouldst view their outward conditions in the same light, that thou mayest recognize them all as one Being, nay, find them united in their words, speech, and utterance.

(Bahá’u’lláh: Gems of Divine Mysteries, paragraph 44, pp. 33-34)

#206. Know thou that God—exalted and glorified be He—doth in no wise manifest His inmost Essence and Reality. From time immemorial He hath been veiled in the eternity of His Essence and concealed in the infinitude of His own Being. And when He purposed to manifest His beauty in the kingdom of names and to reveal His glory in the realm of attributes, He brought forth His Prophets from the invisible plane to the visible, that His name "the Manifest" might be distinguished from "the Hidden" and His name "the Last" might be discerned from "the First", and that there may be fulfilled the words:

"He is the First and the Last; the Seen and the Hidden; and He knoweth all things!"^{(Qur’án 57:3)} Thus hath He revealed these most excellent names and most excellent names and most excellent words in the Manifestations of His Self and the Mirrors of His Being.

It is therefore established that all names and attributes return unto these sublime and sanctified Luminaries. Indeed, all names are to be found in their names, and all attributes can be seen in their attributes. Viewed in this light, if thou wert to call them by all the names of God, this would be true, as all these are one and the same as their own Being. Comprehend then the intent of these words, and guard it within the tabernacle of thy heart, that thou mayest recognize the implications of thine inquiry, fulfil them according to that which God hath ordained for thee, and thus be numbered with those who have attained unto His purpose.

(Bahá’u’lláh: Gems of Divine Mysteries, paragraphs 46-47, pp. 34-36)

[from the Writings of ‘Abdu’l-Bahá:]

#207. The third station is that of the divine appearance and heavenly splendor: it is the Word of God, the Eternal Bounty, the Holy Spirit. It has neither beginning nor end, for these things are related to the world of contingencies and not to the divine world. For God the end is the same thing as the beginning. So the reckoning of days, weeks, months and years, of yesterday and today, is connected with the terrestrial globe; but in the sun there is no such thing—there is neither yesterday, today nor tomorrow, neither months nor years: all are equal. In the same way the Word of God is purified from all these conditions and is exempt from the boundaries, the laws and the limits of the world of contingency. Therefore, the reality of prophethood, which is the Word of God and the perfect state of manifestation, did not have any beginning and will not have any end; its rising is different from all others and is like that of the sun. For example, its dawning in the sign of Christ was with the utmost splendor and radiance, and this is eternal and everlasting. See how many conquering kings there have been, how many statesmen and princes, powerful organizers, all of whom have disappeared, whereas the breezes of Christ are still blowing; His light is still shining; His melody is still resounding; His standard is still waving; His armies are still fighting; His heavenly voice is still sweetly melodious; His clouds are still showering gems; His lightning is still flashing; His reflection is still clear and brilliant; His splendor is still radiating and luminous; and it is the same with those souls who are under His protection and are shining with His light.

Then it is evident that the Manifestations possess three conditions: the physical condition, the condition of the rational soul, and the condition of the divine appearance and heavenly splendor. The physical condition will certainly become decomposed, but the condition of the rational soul, though it has a beginning, has no end: nay, it is endowed with everlasting life. But the Holy Reality, of which Christ says, "The Father is in the Son,"^{(Cf. John 14:11)} has neither beginning nor end. When beginning is spoken of, it signifies the state of manifesting; and, symbolically, the condition of silence is compared to sleep. For example, a man is sleeping—when he begins to speak, he is awake—but it is always the same individual, whether he be asleep or awake; no difference has occurred in his station, his elevation, his glory, his reality or his nature. The state of silence is compared to sleep, and that of manifestation to wakefulness. A man sleeping or waking is the same man; sleep is one state, and wakefulness is another. The time of silence is compared to sleep, and manifestation and guidance are compared to wakefulness.

In the Gospel it is said, "In the beginning was the Word, and the Word was with God."^{(John 1:1)} Then it is evident and clear that Christ did not reach to the station of Messiahship and its perfections at the time of baptism, when the Holy Spirit descended upon Him in the likeness of a dove. Nay, the Word of God from all eternity has always been, and will be, in the exaltation of sanctification.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 38: "The Three Stations of the Divine Manifestations", pp. 152-153)

#208. Briefly, in the Holy Manifestations the Preexistent Bounty is like the light, the individuality is represented by the glass globe, and the human body is like the niche: if the niche is destroyed, the lamp continues to burn.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 39: "The Human Condition and the Spiritual Condition of the Divine Manifestations", p. 155)

#209. These Holy Souls are like the leaves of a tree which are put in motion by the blowing of the wind, and not by Their own desire; for They are attracted by the breeze of the love of God, and Their will is absolutely submissive. Their word is the word of God; Their commandment is the commandment of God; Their prohibition is the prohibition of God. They are like the glass globe which receives light from the lamp. Although the light appears to emanate from the glass, in reality it is shining from the lamp. In the same way for the Prophets of God, the centers of manifestation, Their movement and repose come from divine inspiration, not from human passions. If it were not so, how could the Prophet be worthy of trust, and how could He be the Messenger of God, delivering the commands and the prohibitions of God? All the defects that are mentioned in the Holy Books with reference to the Manifestations refer to questions of this kind.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 44: "Explanation of the Rebukes Addressed by God to the Prophets", p. 168)

#210. The Spirit and the Word mean the divine perfections that appeared in the Reality of Christ, and these perfections were with God; so the sun manifests all its glory in the mirror. For the Word does not signify the body of Christ, no, but the divine perfections manifested in Him. For Christ was like a clear mirror which was facing the Sun of Reality; and the perfections of the Sun of Reality—that is to say, its light and heat—were visible and apparent in this mirror. If we look ihe mirror, we see the sun, and we say, "It is the sun." Therefore, the Word and the Holy Spirit, which signify the perfections of God, are the divine appearance. This is the meaning of the verse in the Gospel which says: "The Word was with God, and the Word was God"^{(John 1:1)}; for the divine perfections are not different from the Essence of Oneness. The perfections of Christ are called the Word because all the beings are in the condition of letters, and one letter has not a complete meaning, while the perfections of Christ have the power of the word because a complete meaning can be inferred from a word. As the Reality of Christ was the manifestation of the divine perfections, therefore, it was like the word. Why? because He is the sum of perfect meanings. This is why He is called the Word.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 54: "On the Proceeding of the Human Spirit from God", pp. 206-207)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#211. ....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.

(‘Abdu’l-Bahá: ‘Abdu’l-Bahá in London, "Discourse of ‘Abdu’l-Bahá at St. John’s, Westminster. September 17th, 1911", pp. 23-24)

[from the Writings of Bahá’u’lláh:]

#212. ....the Source of infinite grace...hath caused those luminous Gems of Holiness to appear out of the realm of the spirit, in the noble form of the human temple, and be made manifest unto all men, that they may impart unto the world the mysteries of the unchangeable Being, and tell of the subtleties of His imperishable Essence.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 106, p. 91)

#213. We had no other purpose except to edify the souls of men, and to exalt the blessed Word.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 166)

#214. These Essences of Detachment, these resplendent Realities are the channels of God’s all-pervasive grace. Led by the light of unfailing guidance, and invested with supreme sovereignty, They are commissioned to use the inspiration of Their words, the effusions of Their infallible grace and the sanctifying breeze of Their Revelation for the cleansing of every longing heart and receptive spirit from the dross and dust of earthly cares and limitations.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVII, p. 67)

#215. The Ancient Beauty hath consented to be bound with chains that mankind may be released from its bondage, and hath accepted to be made a prisoner within this most mighty Stronghold that the whole world may attain unto true liberty.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XLV, p. 99)

[from the talks of ‘Abdu’l-Bahá:]

#216. These Holy Souls are like the leaves of a tree which are put in motion by the blowing of the wind, and not by Their own desire; for They are attracted by the breeze of the love of God, and Their will is absolutely submissive. Their word is the word of God; Their commandment is the commandment of God; Their prohibition is the prohibition of God. They are like the glass globe which receives light from the lamp. Although the light appears to emanate from the glass, in reality it is shining from the lamp. In the same way for the Prophets of God, the centers of manifestation, Their movement and repose come from divine inspiration, not from human passions. If it were not so, how could the Prophet be worthy of trust, and how could He be the Messenger of God, delivering the commands and the prohibitions of God? All the defects that are mentioned in the Holy Books with reference to the Manifestations refer to questions of this kind.

Praise be to God that you have come here and have met the servants of God! Have you perceived in them anything except the fragrance of the pleasure of God? Indeed, no. You have seen with your own eyes that day and night they endeavor and strive, and that they have no aim except the exaltation of the word of God, the education of men, the improvement of the masses, spiritual progress, the promulgation of universal peace, goodwill to all mankind, and kindness toward all nations. Sacrificing themselves for the good of humanity, they are detached from material advantages, and labor to give virtues to mankind.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 44: "Explanation of the Rebukes Addressed by God to the Prophets", p. 168)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#217. Only by improving spiritually as well as materially can we make any real progress, and become perfect beings. It was in order to bring this spiritual life and light into the world that all the great Teachers have appeared. They came so that the Sun of Truth might be manifested, and shine in the hearts of men, and that through its wondrous power men might attain unto Everlasting Light.

(‘Abdu’l-Bahá: Paris Talks, "Material and Spiritual Progress, November 2nd," p. 63)

#218. God has sent forth the Prophets for the purpose of quickening the soul of man into higher and divine recognitions.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "2 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, from Stenographic Notes", p. 310)

#219. God has purposed that the darkness of the world of nature shall be dispelled and the imperfect attributes of the natal self be effaced in the effulgent reflection of the Sun of Truth. The mission of the Prophets of God has been to train the souls of humanity and free them from the thralldom of natural instincts and physical tendencies. They are like unto Gardeners, and the world of humanity is the field of Their cultivation, the wilderness and untrained jungle growth wherein They proceed to labor. They cause the crooked branches to become straightened, the fruitless trees to become fruitful, and gradually transform this great wild, uncultivated field into a beautiful orchard producing wonderful abundance and outcome.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "2 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, from Stenographic Notes", p. 310)

#220. Notwithstanding His knowledge of what would befall Him, He [Jesus] arose to proclaim His message, suffered all tribulation and hardships from the people and finally offered His life as a sacrifice in order to illumine humanity—gave His blood in order to guide the world of mankind. He accepted every calamity and suffering in order to guide men to the truth.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "29 November 1912, Talk at Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York, Notes by Esther Foster", p. 450)

[from the Writings of Bahá’u’lláh:]

#221. He hath appeared amongst you invested with a Revelation so great as to encompass all things, whether of the past or of the future.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 177, p. 84)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#222. Religion is the outer expression of the divine reality. Therefore, it must be living, vitalized, moving and progressive. If it be without motion and nonprogressive, it is without the divine life; it is dead. The divine institutes are continuously active and evolutionary; therefore, the revelation of them must be progressive and continuous.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "24 May 1912, Talk at Free Religious Association, or Unitarian Conference, Boston, Massachusetts, From Stenographic Notes", p. 140)

#223. Among the bounties of God is revelation. Hence revelation is progressive and continuous. It never ceases. It is necessary that the reality of Divinity with all its perfections and attributes should become resplendent in the human world. The reality of Divinity is like an endless ocean. Revelation may be likened to the rain. Can you imagine the cessation of rain? Ever on the face of the earth somewhere rain is pouring down. Briefly, the world of existence is progressive.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "26 October 1912, Talk at Assembly Hall, Hotel Sacramento, Sacramento, California, Notes by Bijou Straun", p. 378)

[from the Writings of Shoghi Effendi:]

#224. The fundamental principle enunciated by Bahá’u’lláh ... is that religious truth is not absolute but relative, that Divine Revelation is a continuous and progressive process, that all the great religions of the world are divine in origin, that their basic principles are in complete harmony, that their aims and purposes are one and the same, that their teachings are but facets of one truth, that their functions are complementary, that they differ only in the nonessential aspects of their doctrines, and that their missions represent successive stages in the spiritual evolution of human society....

(Shoghi Effendi: The Promised Day is Come, "Preface", p. v)

#225. It should also be borne in mind that, great as is the power manifested by this Revelation and however vast the range of the Dispensation its Author has inaugurated, it emphatically repudiates the claim to be regarded as the final revelation of God’s will and purpose for mankind. To hold such a conception of its character and functions would be tantamount to a betrayal of its cause and a denial of its truth. It must necessarily conflict with the fundamental principle which constitutes the bedrock of Bahá’í belief, the principle that religious truth is not absolute but relative, that Divine Revelation is orderly, continuous and progressive and not spasmodic or final. Indeed, the categorical rejection by the followers of the Faith of Bahá’u’lláh of the claim to finality which any religious system inaugurated by the Prophets of the past may advance is as clear and emphatic as their own refusal to claim that same finality for the Revelation with which they stand identified. "To believe that all revelation is ended, that the portals of Divine mercy are closed, that from the daysprings of eternal holiness no sun shall rise again, that the ocean of everlasting bounty is forever stilled, and that out of the tabernacle of ancient glory the Messengers of God have ceased to be made manifest" must constitute in the eyes of every follower of the Faith a grave, an inexcusable departure from one of its most cherished and fundamental principles.

(Shoghi Effendi: World Order of Bahá’u’lláh, "The Dispensation of Bahá’u’lláh", pp. 115-116)

[from the Writings of Bahá’u’lláh:]

#226. Know ye from what heights your Lord, the All-Glorious, is calling? Think ye that ye have recognized the Pen wherewith your Lord, the Lord of all names, commandeth you? Nay, by My life! Did ye but know it, ye would renounce the world, and would hasten with your whole hearts to the presence of the Well-Beloved. Your spirits would be so transported by His Word as to throw into commotion the Greater World—how much more this small and petty one! Thus have the showers of My bounty been poured down from the heaven of My loving-kindness, as a token of My grace, that ye may be of the thankful.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 55, p. 39)

#227. That which is preeminent above all other gifts, is incorruptible in nature, and pertaineth to God Himself, is the gift of Divine Revelation. Every bounty conferred by the Creator upon man, be it material or spiritual, is subservient unto this. It is, in its essence, and will ever so remain, the Bread which cometh down from Heaven. It is God’s supreme testimony, the clearest evidence of His truth, the sign of His consummate bounty, the token of His all-encompassing mercy, the proof of His most loving providence, the symbol of His most perfect grace. He hath, indeed, partaken of this highest gift of God who hath recognized His Manifestation in this Day.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCV, p. 195)

#228. O people! I swear by the one true God! This is the Ocean out of which all seas have proceeded, and with which every one of them will ultimately be united. From Him all the Suns have been generated, and unto Him they will all return. Through His potency the Trees of Divine Revelation have yielded their fruits, every one of which hath been sent down in the form of a Prophet, bearing a Message to God’s creatures in each of the worlds whose number God, alone, in His all-encompassing Knowledge, can reckon. This He hath accomplished through the agency of but one Letter of His Word, revealed by His Pen—a Pen moved by His directing Finger—His Finger itself sustained by the power of God’s Truth.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LI, p. 104)

#229. ....whatever is in the heavens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God, inasmuch as within every atom are enshrined the signs that bear eloquent testimony to the revelation of that most great Light. Methinks, but for the potency of that revelation, no being could ever exist. How resplendent the luminaries of knowledge that shine in an atom, and how vast the oceans of wisdom that surge within a drop! To a supreme degree is this true of man, who, among all created things, hath been invested with the robe of such gifts, and hath been singled out for the glory of such distinction. For in him are potentially revealed all the attributes and names of God to a degree that no other created being hath excelled or surpassed. All these names and attributes are applicable to him. Even as He hath said: "Man is My mystery, and I am his mystery." Manifold are the verses that have been repeatedly revealed in all the heavenly Books and the holy Scriptures, expressive of this most subtle and lofty theme. Even as He hath revealed: "We will surely show them Our signs in the world and within themselves."^{(Qur’án 41:53)} Again He saith: "And also in your own selves: will ye not then behold the signs of God?"^{(Qur’án 51:21)} And yet again He revealeth: "And be ye not like those who forget God, and whom He hath therefore caused to forget their own selves."^{(Qur’án 59:29)} In this connection, He Who is the eternal King—may the souls of all that dwell within the mystic Tabernacle be a sacrifice unto Him—hath spoken: "He hath known God who hath known himself."

....

From that which hath been said it becometh evident that all things, in their inmost reality, testify to the revelation of the names and attributes of God within them. Each according to its capacity, indicateth, and is expressive of, the knowledge of God. So potent and universal is this revelation, that it hath encompassed all things, visible and invisible. Thus hath He revealed: "Hath aught else save Thee a power of revelation which is not possessed by Thee, that it could have manifested Thee? Blind is the eye which doth not perceive Thee." Likewise, hath the eternal King spoken: "No thing have I perceived, except that I perceived God within it, God before it, or God after it." Also in the tradition of Kumayl it is written: "Behold, a light hath shone forth out of the Morn of eternity, and lo! its waves have penetrated the inmost reality of all men." Man, the noblest and most perfect of all created things, excelleth them all in the intensity of this revelation, and is a fuller expression of its glory. And of all men, the most accomplished, the most distinguished and the most excellent are the Manifestations of the Sun of Truth.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraphs 107, 109, pp. 92-94)

#230. Thou hast inspired the Pen with the mysteries of Thine eternity, and bidden it teach man that which he knoweth not, and caused him to partake of the living waters of truth from the cup of Thy Revelation and Thine inspiration.

(Bahá’u’lláh: Prayers and Meditations, Selection CXVI, p. 197)

[from the Writings of Bahá’u’lláh:]

#231. They whom God hath endued with insight will readily recognize that the precepts laid down by God constitute the highest means for the maintenance of order in the world and the security of its peoples. He that turneth away from them is accounted among the abject and foolish.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 2, p. 19)

#232. Say: O ye that have strayed and lost your way! The Divine Messenger, Who speaketh naught but the truth, hath announced unto you the coming of the Best-Beloved. Behold, He is now come. Wherefore are ye downcast and dejected? Why remain despondent when the Pure and Hidden One hath appeared unveiled amongst you? He Who is both the Beginning and the End, He Who is both Stillness and Motion, is now manifest before your eyes. Behold how, in this Day, the Beginning is reflected in the End, how out of Stillness Motion hath been engendered. This motion hath been generated by the potent energies which the words of the Almighty have released throughout the entire creation. Whoso hath been quickened by its vitalizing power, will find himself impelled to attain the court of the Beloved; and whoso hath deprived himself therefrom, will sink into irretrievable despondency. He is truly wise whom the world and all that is therein have not deterred from recognizing the light of this Day, who will not allow men’s idle talk to cause him to swerve from the way of righteousness. He is indeed as one dead who, at the wondrous dawn of this Revelation, hath failed to be quickened by its soul-stirring breeze. He is indeed a captive who hath not recognized the Supreme Redeemer, but hath suffered his soul to be bound, distressed and helpless, in the fetters of his desires.

O My servants! Whoso hath tasted of this Fountain hath attained unto everlasting Life, and whoso hath refused to drink therefrom is even as the dead. Say: O ye workers of iniquity! Covetousness hath hindered you from giving a hearing ear unto the sweet voice of Him Who is the All-Sufficing. Wash it away from your hearts, that His Divine secret may be made known unto you. Behold Him manifest and resplendent as the sun in all its glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXV, pp. 168-169)

#233. The Book of God is wide open, and His Word is summoning mankind unto Him. No more than a mere handful, however, hath been found willing to cleave to His Cause, or to become the instruments for its promotion. These few have been endued with the Divine Elixir that can, alone, transmute into purest gold the dross of the world, and have been empowered to administer the infallible remedy for all the ills that afflict the children of men. No man can obtain everlasting life, unless he embraceth the truth of this inestimable, this wondrous, and sublime Revelation.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCII, p. 183)

#234. Unlock, O people, the gates of the hearts of men with the keys of the remembrance of Him Who is the Remembrance of God and the Source of wisdom amongst you. He hath chosen out of the whole world the hearts of His servants, and made them each a seat for the revelation of His glory. Wherefore, sanctify them from every defilement, that the things for which they were created may be engraven upon them. This indeed is a token of God’s bountiful favor.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, pp. 296-297)

#235. O leaders of religion! Weigh not the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring Balance established amongst men. In this most perfect Balance whatsoever the peoples and kindreds of the earth possess must be weighed, while the measure of its weight should be tested according to its own standard, did ye but know it.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 99, p. 56)

#236. Do Thou, then, ordain for them that which Thou didst ordain for Thy chosen ones and for the righteous among Thy creatures, whose constancy in Thy Cause the tempests of trials have failed to shake, and whom the tumults of tests have been powerless to hinder from magnifying Thy most exalted Word—the Word through Which the heavens of men’s idle fancies and vain imaginations have been split asunder.

(Bahá’u’lláh: Prayers and Meditations, Selection XXIV, p. 27)

#237. Number me not with them who read Thy words and fail to find Thy hidden gift which, as decreed by Thee, is contained therein, and which quickeneth the souls of Thy creatures and the hearts of Thy servants.

(Bahá’u’lláh: Prayers and Meditations, Selection LVI, p. 83)

[from the Writings of Bahá’u’lláh:]

#238. And yet, is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself both outwardly and inwardly, that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God’s universal Manifestations would be apparent.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 270, p. 222)

#239. ….that which hath streamed forth from the Most Exalted Pen is conducive to the glory, the advancement and education of all the peoples and kindreds of the earth. Indeed it is the sovereign remedy for every disease, could they but comprehend and perceive it.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Kalimát-i-Firdawsíyyih" or "Words of Paradise", p. 73)

#240. There can be no doubt whatever that if for one moment the tide of His mercy and grace were to be withheld from the world, it would completely perish. For this reason, from the beginning that hath no beginning the portals of Divine mercy have been flung open to the face of all created things, and the clouds of Truth will continue to the end that hath no end to rain on the soil of human capacity, reality and personality their favors and bounties. Such hath been God’s method continued from everlasting to everlasting.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVII, pp. 68-69)

#241. The purpose underlying Their revelation hath been to educate all men, that they may, at the hour of death, ascend, in the utmost purity and sanctity and with absolute detachment, to the throne of the Most High. The light which these souls radiate is responsible for the progress of the world and the advancement of its peoples. They are like unto leaven which leaveneth the world of being, and constitute the animating force through which the arts and wonders of the world are made manifest. Through them the clouds rain their bounty upon men, and the earth bringeth forth its fruits. All things must needs have a cause, a motive power, an animating principle. These souls and symbols of detachment have provided, and will continue to provide, the supreme moving impulse in the world of being.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXI, p. 157)

#242. The purpose underlying the revelation of every heavenly Book, nay, of every divinely-revealed verse, is to endue all men with righteousness and understanding, so that peace and tranquillity may be firmly established amongst them.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CI, p. 206)

#243. O my God, the God of bounty and mercy! Thou art that King by Whose commanding word the whole creation hath been called into being; and Thou art that All-Bountiful One the doings of Whose servants have never hindered Him from showing forth His grace, nor have they frustrated the revelations of His bounty.

(Bahá’u’lláh: Prayers and Meditations, Selection CLIX, p. 251)

#244. He it is Who hath revealed His Cause for the guidance of His creatures, and sent down His verses to demonstrate His Proof and His Testimony....

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 1)

[from the Writings of the Báb:]

#245. The purpose underlying this Revelation, as well as those that preceded it, has, in like manner, been to announce the advent of the Faith of Him Whom God will make manifest. And this Faith—the Faith of Him Whom God will make manifest—in its turn, together with all the Revelations gone before it, have as their object the Manifestation destined to succeed it. And the latter, no less than all the Revelations preceding it, prepare the way for the Revelation which is yet to follow. The process of the rise and setting of the Sun of Truth will thus indefinitely continue—a process that hath had no beginning and will have no end.

(The Báb: Selections from the Writings of the Báb, "Excerpts from the Persian Bayán", p. 106, citing Váhid IV, Chapter 12)

[from the Writings of Bahá’u’lláh:]

#246. Lauded be Thy name, O Lord my God! I testify that Thou wast a hidden Treasure wrapped within Thine immemorial Being and an impenetrable Mystery enshrined in Thine own Essence. Wishing to reveal Thyself, Thou didst call into being the Greater and the Lesser Worlds, and didst choose Man above all Thy creatures, and didst make Him a sign of both of these worlds, O Thou Who art our Lord, the Most Compassionate!

Thou didst raise Him up to occupy Thy throne before all the people of Thy creation. Thou didst enable Him to unravel Thy mysteries, and to shine with the lights of Thine inspiration and Thy Revelation, and to manifest Thy names and Thine attributes. Through Him Thou didst adorn the preamble of the book of Thy creation, O Thou Who art the Ruler of the universe Thou hast fashioned!

I bear witness that in His person solidity and fluidity have been joined and combined. Through His immovable constancy in Thy Cause, and His unwavering adherence to whatsoever Thou, in the plentitude of the light of Thy glory, didst unveil to His eyes, throughout the domains of Thy Revelation and creation, the souls of Thy servants were stirred up in their longing for Thy Kingdom, and the dwellers of Thy realms rushed forth to enter into Thy heavenly dominion. Through the restlessness He evinced in Thy path, the feet of all them that are devoted to Thee were steeled and confirmed to manifest Thy Cause amidst Thy creatures, and to demonstrate Thy sovereignty throughout Thy realm.

(Bahá’u’lláh: Prayers and Meditations, Selection XXXVIII, pp. 48-49)

#247. Thou knowest, O my God, that I have wished only what Thou hast wished, and desire what Thou dost desire. Were I to speak forth before Thy servants the things wherewith Thou didst, through Thy bounty, inspire me and which Thou didst command me to utter amidst Thy creatures, the oppressors among Thy people would cavil at me. And were I to hold my peace and cease to celebrate the wonders of Thy praise, all the limbs of my body would be stirred up to extol Thee. I know not what the water is with which Thou didst create me, or what the fire Thou didst kindle within me. I swear by Thy glory! I shall not cease to mention Thee, though all that are in Thy heaven and on Thy earth rise up against me. Thee will I magnify, in all circumstances, with a heart wholly rid of all attachment to the world and all that is therein.

(Bahá’u’lláh: Prayers and Meditations, Selection CVIII, p. 182)

#248. Praised be Thou, O Lord my God! I supplicate Thee by Him Whom Thou hast called into being, Whose Revelation Thou hast ordained to be Thine own Revelation and His Concealment Thine own Concealment. Through His Firstness Thou hast confirmed Thine own Firstness, and through His Lastness Thou hast affirmed Thine own Lastness. Through the power of His might and the influence of His sovereignty the mighty have apprehended Thine omnipotence, and through His glory they who are endowed with authority have acknowledged Thy majesty and greatness. Through His supreme ascendancy Thy transcendent sovereignty and all-encompassing dominion have been recognized, and through His will Thine own will hath been revealed. Through the light of His countenance the splendors of Thine own face have shone forth, and through His Cause Thine own Cause hath been made manifest. Through the generative power of His utterance the whole earth hath been made the recipient of the wondrous signs and tokens of Thy sovereignty, and the heavens have been filled with the revelations of Thine incomparable majesty, and the seas have been enriched with the sacred pearls of Thine omniscience and wisdom, and the trees adorned with the fruits of Thy knowledge. Through Him all things have sung Thy praise, and all the eyes have been turned in the direction of Thy mercy. Through Him the faces of all have been set towards the splendors of the light of Thy countenance, and the souls of all have been inclined unto the revelations of Thy divine greatness.

How great is Thy power! How exalted Thy sovereignty! How lofty Thy might! How excellent Thy majesty! How supreme is Thy grandeur—a grandeur which He Who is Thy Manifestation hath made known and wherewith Thou hast invested Him as a sign of Thy generosity and bountiful favor. I bear witness, O my God, that through Him Thy most resplendent signs have been uncovered, and Thy mercy hath encompassed the entire creation. But for Him, how could the Celestial Dove have uttered its songs or the Heavenly Nightingale, according to the decree of God, have warbled its melody?

I testify that no sooner had the First Word proceeded, through the potency of Thy will and purpose, out of His mouth, and the First Call gone forth from His lips than the whole creation was revolutionized, and all that are in the heavens and all that are on earth were stirred to the depths. Through that Word the realities of all created things were shaken, were divided, separated, scattered, combined and reunited, disclosing, in both the contingent world and the heavenly kingdom, entities of a new creation, and revealing, in the unseen realms, the signs and tokens of Thy unity and oneness. Through that Call Thou didst announce unto all Thy servants the advent of Thy most great Revelation and the appearance of Thy most perfect Cause.

No sooner had that Revelation been unveiled to men’s eyes than the signs of universal discord appeared among the peoples of the world, and commotion seized the dwellers of earth and heaven, and the foundations of all things were shaken. The forces of dissension were released, the meaning of the Word was unfolded, and every several atom in all created things acquired its own distinct and separate character. Hell was made to blaze, and the delights of Paradise were uncovered to men’s eyes.

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXVIII, pp. 294-296)

#249. These sanctified Mirrors, these Day Springs of ancient glory, are, one and all, the Exponents on earth of Him Who is the central Orb of the universe, its Essence and ultimate Purpose. From Him proceed their knowledge and power; from Him is derived their sovereignty. The beauty of their countenance is but a reflection of His image, and their revelation a sign of His deathless glory. They are the Treasuries of Divine knowledge, and the Repositories of celestial wisdom. Through them is transmitted a grace that is infinite, and by them is revealed the Light that can never fade.... These Tabernacles of Holiness, these Primal Mirrors which reflect the light of unfading glory, are but expressions of Him Who is the Invisible of the Invisibles. By the revelation of these Gems of Divine virtue all the names and attributes of God, such as knowledge and power, sovereignty and dominion, mercy and wisdom, glory, bounty, and grace, are made manifest.

These attributes of God are not, and have never been, vouchsafed specially unto certain Prophets, and withheld from others. Nay, all the Prophets of God, His well-favored, His holy and chosen Messengers are, without exception, the bearers of His names, and the embodiments of His attributes. They only differ in the intensity of their revelation, and the comparative potency of their light. Even as He hath revealed: "Some of the Apostles We have caused to excel the others."

It hath, therefore, become manifest and evident that within the tabernacles of these Prophets and chosen Ones of God the light of His infinite names and exalted attributes hath been reflected, even though the light of some of these attributes may or may not be outwardly revealed from these luminous Temples to the eyes of men. That a certain attribute of God hath not been outwardly manifested by these Essences of Detachment doth in no wise imply that they who are the Day Springs of God’s attributes and the Treasuries of His holy names did not actually possess it. Therefore, these illuminated Souls, these beauteous Countenances have, each and every one of them, been endowed with all the attributes of God, such as sovereignty, dominion, and the like, even though to outward seeming they be shorn of all earthly majesty....

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XIX, pp. 47-49)

#250. The Bearers of the Trust of God are made manifest unto the peoples of the earth as the Exponents of a new Cause and the Revealers of a new Message. Inasmuch as these Birds of the celestial Throne are all sent down from the heaven of the Will of God, and as they all arise to proclaim His irresistible Faith, they, therefore, are regarded as one soul and the same person. For they all drink from the one Cup of the love of God, and all partake of the fruit of the same Tree of Oneness.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXII, p. 50)

#251. These Manifestations of God have each a twofold station. One is the station of pure abstraction and essential unity. In this respect, if thou callest them all by one name, and dost ascribe to them the same attributes, thou hast not erred from the truth. Even as He hath revealed: "No distinction do We make between any of His Messengers." For they, one and all, summon the people of the earth to acknowledge the unity of God, and herald unto them the Kawthar of an infinite grace and bounty. They are all invested with the robe of prophethood, and are honored with the mantle of glory. Thus hath Muhammad, the Point of the Qur’án, revealed: "I am all the Prophets." Likewise, He saith: "I am the first Adam, Noah, Moses, and Jesus." Similar statements have been made by Imám ‘Alí. Sayings such as these, which indicate the essential unity of those Exponents of Oneness, have also emanated from the Channels of God’s immortal utterance, and the Treasuries of the gems of Divine knowledge, and have been recorded in the Scriptures. These Countenances are the recipients of the Divine Command, and the Day Springs of His Revelation. This Revelation is exalted above the veils of plurality and the exigencies of number. Thus He saith: "Our Cause is but One." Inasmuch as the Cause is one and the same, the Exponents thereof also must needs be one and the same. Likewise, the Imáms of the Muhammadan Faith, those lamps of certitude, have said: "Muhammad is our first, Muhammad is our last, Muhammad our all."

It is clear and evident to thee that all the Prophets are the Temples of the Cause of God, Who have appeared clothed in divers attire. If thou wilt observe with discriminating eyes, thou wilt behold Them all abiding in the same tabernacle, soaring in the same heaven, seated upon the same throne, uttering the same speech, and proclaiming the same Faith. Such is the unity of those Essences of Being, those Luminaries of infinite and immeasurable splendor! Wherefore, should one of these Manifestations of Holiness proclaim saying: "I am the return of all the Prophets," He, verily, speaketh the truth. In like manner, in every subsequent Revelation, the return of the former Revelation is a fact, the truth of which is firmly established....

The other station is the station of distinction, and pertaineth to the world of creation, and to the limitations thereof. In this respect, each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined revelation, and specially designated limitations. Each one of them is known by a different name, is characterized by a special attribute, fulfils a definite mission, and is entrusted with a particular Revelation. Even as He saith: "Some of the Apostles We have caused to excel the others. To some God hath spoken, some He hath raised and exalted. And to Jesus, Son of Mary, We gave manifest signs, and We strengthened Him with the Holy Spirit."

It is because of this difference in their station and mission that the words and utterances flowing from these Well Springs of Divine knowledge appear to diverge and differ. Otherwise, in the eyes of them that are initiated into the mysteries of Divine wisdom, all their utterances are, in reality, but the expressions of one Truth. As most of the people have failed to appreciate those stations to which We have referred, they, therefore, feel perplexed and dismayed at the varying utterances pronounced by Manifestations that are essentially one and the same.

It hath ever been evident that all these divergencies of utterance are attributable to differences of station. Thus, viewed from the standpoint of their oneness and sublime detachment, the attributes of Godhead, Divinity, Supreme Singleness, and Inmost Essence, have been, and are applicable to those Essences of Being, inasmuch as they all abide on the throne of Divine Revelation, and are established upon the seat of Divine Concealment. Through their appearance the Revelation of God is made manifest, and by their countenance the Beauty of God is revealed. Thus it is that the accents of God Himself have been heard uttered by these Manifestations of the Divine Being.

Viewed in the light of their second station—the station of distinction, differentiation, temporal limitations, characteristics and standards—they manifest absolute servitude, utter destitution, and complete self-effacement. Even as He saith: "I am the servant of God. I am but a man like you."....

Were any of the all-embracing Manifestations of God to declare: "I am God," He, verily, speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of God, His names and His attributes, are made manifest in the world. Thus, He hath revealed: "Those shafts were God’s, not Thine." And also He saith: "In truth, they who plighted fealty unto Thee, really plighted that fealty unto God." And were any of them to voice the utterance, "I am the Messenger of God," He, also, speaketh the truth, the indubitable truth. Even as He saith: "Muhammad is not the father of any man among you, but He is the Messenger of God." Viewed in this light, they are all but Messengers of that ideal King, that unchangeable Essence. And were they all to proclaim, "I am the Seal of the Prophets," they, verily, utter but the truth, beyond the faintest shadow of doubt. For they are all but one person, one soul, one spirit, one being, one revelation. They are all the manifestation of the "Beginning" and the "End," the "First" and the "Last," the "Seen" and the "Hidden"—all of which pertain to Him Who is the Innermost Spirit of Spirits and Eternal Essence of Essences. And were they to say, "We are the Servants of God," this also is a manifest and indisputable fact. For they have been made manifest in the uttermost state of servitude, a servitude the like of which no man can possibly attain. Thus in moments in which these Essences of Being were deep immersed beneath the oceans of ancient and everlasting holiness, or when they soared to the loftiest summits of Divine mysteries, they claimed their utterances to be the Voice of Divinity, the Call of God Himself.

Were the eye of discernment to be opened, it would recognize that in this very state, they have considered themselves utterly effaced and non-existent in the face of Him Who is the All-Pervading, the Incorruptible. Methinks, they have regarded themselves as utter nothingness, and deemed their mention in that Court an act of blasphemy. For the slightest whispering of self within such a Court is an evidence of self-assertion and independent existence. In the eyes of them that have attained unto that Court, such a suggestion is itself a grievous transgression. How much more grievous would it be, were aught else to be mentioned in that Presence, were man’s heart, his tongue, his mind, or his soul, to be busied with any one but the Well-Beloved, were his eyes to behold any countenance other than His beauty, were his ear to be inclined to any melody but His Voice, and were his feet to tread any way but His way....

By virtue of this station they have claimed for themselves the Voice of Divinity and the like, whilst by virtue of their station of Messengership, they have declared themselves the Messengers of God. In every instance they have voiced an utterance that would conform to the requirements of the occasion, and have ascribed all these declarations to Themselves, declarations ranging from the realm of Divine Revelation to the realm of creation, and from the domain of Divinity even unto the domain of earthly existence. Thus it is that whatsoever be their utterance, whether it pertain to the realm of Divinity, Lordship, Prophethood, Messengership, Guardianship, Apostleship, or Servitude, all is true, beyond the shadow of a doubt. Therefore these sayings which We have quoted in support of Our argument must be attentively considered, that the divergent utterances of the Manifestations of the Unseen and Day Springs of Holiness may cease to agitate the soul and perplex the mind.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXII, pp. 50-56)

#252. ....since there can be no tie of direct intercourse to bind the one true God with His creation, and no resemblance whatever can exist between the transient and the Eternal, the contingent and the Absolute, He hath ordained that in every age and dispensation a pure and stainless Soul be made manifest in the kingdoms of earth and heaven. Unto this subtle, this mysterious and ethereal Being He hath assigned a twofold nature; the physical, pertaining to the world of matter, and the spiritual, which is born of the substance of God Himself. He hath, moreover, conferred upon Him a double station. The first station, which is related to His innermost reality, representeth Him as One Whose voice is the voice of God Himself. To this testifieth the tradition: "Manifold and mysterious is My relationship with God. I am He, Himself, and He is I, Myself, except that I am that I am, and He is that He is." And in like manner, the words: "Arise, O Muhammad, for lo, the Lover and the Beloved are joined together and made one in Thee." He similarly saith: "There is no distinction whatsoever between Thee and Them, except that They are Thy Servants." The second station is the human station, exemplified by the following verses: "I am but a man like you." "Say, praise be to my Lord! Am I more than a man, an apostle?" These Essences of Detachment, these resplendent Realities are the channels of God’s all-pervasive grace. Led by the light of unfailing guidance, and invested with supreme sovereignty, They are commissioned to use the inspiration of Their words, the effusions of Their infallible grace and the sanctifying breeze of Their Revelation for the cleansing of every longing heart and receptive spirit from the dross and dust of earthly cares and limitations. Then, and only then, will the Trust of God, latent in the reality of man, emerge, as resplendent as the rising Orb of Divine Revelation, from behind the veil of concealment, and implant the ensign of its revealed glory upon the summits of men’s hearts.

From the foregoing passages and allusions it hath been made indubitably clear that in the kingdoms of earth and heaven there must needs be manifested a Being, an Essence Who shall act as a Manifestation and Vehicle for the transmission of the grace of the Divinity Itself, the Sovereign Lord of all. Through the Teachings of this Day Star of Truth every man will advance and develop until he attaineth the station at which he can manifest all the potential forces with which his inmost true self hath been endowed. It is for this very purpose that in every age and dispensation the Prophets of God and His chosen Ones have appeared amongst men, and have evinced such power as is born of God and such might as only the Eternal can reveal.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVII, pp. 66-68)

#253. Know verily that whenever this Youth turneth His eyes towards His own self, he findeth it the most insignificant of all creation. When He contemplates, however, the bright effulgences He hath been empowered to manifest, lo, that self is transfigured before Him into a sovereign Potency permeating the essence of all things visible and invisible. Glory be to Him Who, through the power of truth, hath sent down the Manifestation of His own Self and entrusted Him with His message unto all mankind.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XLIX, p. 102)

#254. In every instance they [the Messengers of God]...have ascribed all these declarations to Themselves, declarations ranging from the realm of divine Revelation to the realm of creation, and from the domain of Divinity even unto the domain of earthly existence. Thus it is that whatsoever be their utterance, whether it pertain to the realm of Divinity, Lordship, Prophethood, Messengership, Guardianship, Apostleship or Servitude, all is true, beyond the shadow of a doubt.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 198, p. 167)

#255. The source of all learning is the knowledge of God, exalted be His Glory, and this cannot be attained save through the knowledge of His Divine Manifestation.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 156)

[from the talks of ‘Abdu’l-Bahá:]

#256. Afterward Christ came, saying, "I am born of the Holy Spirit."

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 6: "Christ", p. 16)

#257. The Holy Manifestations are the sources of miracles and the originators of wonderful signs. For Them, any difficult and impracticable thing is possible and easy. For through a supernatural power wonders appear from Them; and by this power, which is beyond nature, They influence the world of nature. From all the Manifestations marvelous things have appeared.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 22: "Miracles", p. 100)

#258. Observe that it is said, "The Son of man is in heaven," while at that time Christ was on earth. Notice also that it is said that Christ came from heaven, though He came from the womb of Mary, and His body was born of Mary. It is clear, then, that when it is said that the Son of man is come from heaven, this has not an outward but an inward signification; it is a spiritual, not a material, fact. The meaning is that though, apparently, Christ was born from the womb of Mary, in reality He came from heaven, from the center of the Sun of Reality, from the Divine World, and the Spiritual Kingdom.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 23: "The Resurrection of Christ", pp. 103-104)

#259. God is pure perfection, and creatures are but imperfections. For God to descend into the conditions of existence would be the greatest of imperfections; on the contrary, His manifestation, His appearance, His rising are like the reflection of the sun in a clear, pure, polished mirror. All the creatures are evident signs of God, like the earthly beings upon all of which the rays of the sun shine. But upon the plains, the mountains, the trees and fruits, only a portion of the light shines, through which they become visible, and are reared, and attain to the object of their existence, while the Perfect Man (the Divine Manifestation) is in the condition of a clear mirror in which the Sun of Reality becomes visible and manifest with all its qualities and perfections. So the Reality of Christ was a clear and polished mirror of the greatest purity and fineness. The Sun of Reality, the Essence of Divinity, reflected itself in this mirror and manifested its light and heat in it; but from the exaltation of its holiness, and the heaven of its sanctity, the Sun did not descend to dwell and abide in the mirror. No, it continues to subsist in its exaltation and sublimity, while appearing and becoming manifest in the mirror in beauty and perfection.

Now if we say that we have seen the Sun in two mirrors—one the Christ and one the Holy Spirit—that is to say, that we have seen three Suns, one in heaven and the two others on the earth, we speak truly. And if we say that there is one Sun, and it is pure singleness, and has no partner and equal, we again speak truly.

The epitome of the discourse is that the Reality of Christ was a clear mirror, and the Sun of Reality—that is to say, the Essence of Oneness, with its infinite perfections and attributes—became visible in the mirror. The meaning is not that the Sun, which is the Essence of the Divinity, became divided and multiplied—for the Sun is one—but it appeared in the mirror. This is why Christ said, "The Father is in the Son," meaning that the Sun is visible and manifest in this mirror.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 27: "The Trinity", pp. 113-114)

#260. ....all that the human reality knows, discovers and understands of the names, the attributes and the perfections of God refer to these Holy Manifestations. There is no access to anything else: "the way is closed, and seeking is forbidden."

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 37: "The Divinity can only be Comprehended through the Divine Manifestations", p. 148)

#261. We said that the Manifestations have three planes. First, the physical reality, which depends upon the body; second, the individual reality, that is to say, the rational soul; third, the divine appearance, which is the divine perfections, the cause of the life of existence, of the education of souls, of the guidance of people, and of the enlightenment of the contingent world.

The physical state is the human state which perishes because it is composed of elements, and all that is composed of elements will necessarily be decomposed and dispersed.

But the individual reality of the Manifestations of God is a holy reality, and for that reason it is sanctified and, in that which concerns its nature and quality, is distinguished from all other things. It is like the sun, which by its essential nature produces light and cannot be compared to the moon, just as the particles that compose the globe of the sun cannot be compared with those which compose the moon. The particles and organization of the former produce rays, but the particles of which the moon is composed do not produce rays but need to borrow light. So other human realities are those souls who, like the moon, take light from the sun; but that Holy Reality is luminous in Himself.

The third plane of that Being is the Divine Bounty, the splendor of the Preexistent Beauty, and the radiance of the light of the Almighty. The individual realities of the Divine Manifestations have no separation from the Bounty of God and the Lordly Splendor. In the same way, the orb of the sun has no separation from the light. Therefore, it may be said that the ascension of the Holy Manifestation is simply the leaving of this elemental form. For example, if a lamp illumines this niche, and if its light ceases to illuminate it because the niche is destroyed, the bounty of the lamp is not cut off. Briefly, in the Holy Manifestations the Preexistent Bounty is like the light, the individuality is represented by the glass globe, and the human body is like the niche: if the niche is destroyed, the lamp continues to burn. The Divine Manifestations are so many different mirrors because They have a special individuality, but that which is reflected in the mirrors is one sun.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 39: "The Human Condition and the Spiritual Condition of the Divine Manifestations", pp. 154-155)

#262. The Manifestations of universal Prophethood Who appeared independently are, for example, Abraham, Moses, Christ, Muhammad, the Báb and Bahá’u’lláh. But the others who are followers and promoters are like Solomon, David, Isaiah, Jeremiah and Ezekiel. For the independent Prophets are founders; They establish a new religion and make new creatures of men; They change the general morals, promote new customs and rules, renew the cycle and the Law. Their appearance is like the season of spring, which arrays all earthly beings in a new garment, and gives them a new life.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 43: "The Two Classes of Prophets", pp. 164-165)

#263. Surely such a great Man [Moses], Who is the mediator of the Divine Bounty and the deliverer of the Law, must necessarily obey the commands of God. These Holy Souls are like the leaves of a tree which are put in motion by the blowing of the wind, and not by Their own desire; for They are attracted by the breeze of the love of God, and Their will is absolutely submissive. Their word is the word of God; Their commandment is the commandment of God; Their prohibition is the prohibition of God. They are like the glass globe which receives light from the lamp. Although the light appears to emanate from the glass, in reality it is shining from the lamp. In the same way for the Prophets of God, the centers of manifestation, Their movement and repose come from divine inspiration, not from human passions. If it were not so, how could the Prophet be worthy of trust, and how could He be the Messenger of God, delivering the commands and the prohibitions of God?

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 44: "Explanation of the Rebukes Addressed by God to the Prophets", p. 168)

#264. The knowledge of the Reality of the Divinity is impossible and unattainable, but the knowledge of the Manifestations of God is the knowledge of God, for the bounties, splendors and divine attributes are apparent in Them. Therefore, if man attains to the knowledge of the Manifestations of God, he will attain to the knowledge of God; and if he be neglectful of the knowledge of the Holy Manifestations, he will be bereft of the knowledge of God. It is then ascertained and proved that the Holy Manifestations are the center of the bounty, signs and perfections of God. Blessed are those who receive the light of the divine bounties from the enlightened Dawning-points!

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 59: "Man’s Knowledge of God", p. 222)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#265. The Perfect Man is as a polished mirror reflecting the Sun of Truth, manifesting the attributes of God.

The Lord Christ said, "He that hath seen Me hath seen the Father"—God manifested in man.

The sun does not leave his place in the heavens and descend into the mirror, for the actions of ascent and descent, coming and going, do not belong to the Infinite, they are the methods of finite beings. In the Manifestation of God, the perfectly polished mirror, appear the qualities of the Divine in a form that man is capable of comprehending.

(‘Abdu’l-Bahá: Paris Talks, "God Comprehends All: He cannot be Comprehended, Friday evening, October 20th", pp. 25-26)

#266. Man is the sum of Creation, and the Perfect Man is the expression of the complete thought of the Creator—the Word of God.

(‘Abdu’l-Bahá: Paris Talks, "Beauty and Harmony in Diversity, October 28th", p. 51)

[from the Writings of Bahá’u’lláh:]

#267. Consider the mercy of God and His gifts. He enjoineth upon you that which shall profit you, though He Himself can well dispense with all creatures.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 59, p. 40)

#268. In every instance they ["the Messengers of God"] have voiced an utterance that would conform to the requirements of the occasion....

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 198, p. 167)

#269. In all the Divine Books the promise of the Divine Presence hath been explicitly recorded. By this Presence is meant the Presence of Him Who is the Dayspring of the signs, and the Dawning-Place of the clear tokens, and the Manifestation of the Excellent Names, and the Source of the attributes, of the true God, exalted be His glory. God in His Essence and in His own Self hath ever been unseen, inaccessible, and unknowable. By Presence, therefore, is meant the Presence of the One Who is His Viceregent amongst men.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 118)

#270. ....when Thou didst purpose to unveil Thy sovereignty, and to glorify Thy word, and to reveal Thy bounteousness and mercy, Thou didst raise up one of Thy servants, and didst choose Him above all Thy creatures, and didst single Him out for Thy purpose, and didst clothe Him with the robe of Thy guidance, and didst immerse Him beneath the seas of Thy majesty and grandeur, and didst sanctify Him from all that beseemeth not the greatness of Thy glory and the power of Thy might, and didst bid Him to cry out before all that are in heaven and on earth, and summon the multitudes to the Manifestation of Thy Self and the Revealer of Thy signs.

(Bahá’u’lláh: Prayers and Meditations, Selection LXI, pp. 96-97)

#271. The door of the knowledge of the Ancient of Days being thus closed in the face of all beings, the Source of infinite grace, according to His saying, "His grace hath transcended all things; My grace hath encompassed them all," hath caused those luminous Gems of Holiness to appear out of the realm of the spirit, in the noble form of the human temple, and be made manifest unto all men, that they may impart unto the world the mysteries of the unchangeable Being, and tell of the subtleties of His imperishable Essence.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XIX, p. 47)

#272. The vitality of men’s belief in God is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corrosion of ungodliness is eating into the vitals of human society; what else but the Elixir of His potent Revelation can cleanse and revive it? Is it within human power, O Hakim, to effect in the constituent elements of any of the minute and indivisible particles of matter so complete a transformation as to transmute it into purest gold? Perplexing and difficult as this may appear, the still greater task of converting satanic strength into heavenly power is one that We have been empowered to accomplish. The Force capable of such a transformation transcendeth the potency of the Elixir itself. The Word of God, alone, can claim the distinction of being endowed with the capacity required for so great and far-reaching a change.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCIX, p. 200)

[from the talks of ‘Abdu’l-Bahá:]

#273. The existence of the world may be compared to that of a man, and the Prophets and Messengers of God to skillful doctors. The human being cannot remain in one condition: different maladies occur which have each a special remedy. The skillful physician does not give the same medicine to cure each disease and each malady, but he changes remedies and medicines according to the different necessities of the diseases and constitutions. One person may have a severe illness caused by fever, and the skilled doctor will give him cooling remedies; and when at some other time the condition of this person has changed, and fever is replaced by chills, without doubt the skilled doctor will discard cooling medicine and permit the use of heating drugs. This change and alteration is required by the condition of the patient and is an evident proof of the skill of the physician.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 20, "The Necessity of Baptism", p. 94)

#274. The Prophets of God, the supreme Manifestations, are like skilled physicians, and the contingent world is like the body of man: the divine laws are the remedy and treatment. Consequently, the doctor must be aware of, and know, all the members and parts, as well as the constitution and state of the patient, so that he can prescribe a medicine which will be beneficial against the violent poison of the disease. In reality the doctor deduces from the disease itself the treatment which is suited to the patient, for he diagnoses the malady, and afterward prescribes the remedy for the illness. Until the malady be discovered, how can the remedy and treatment be prescribed? The doctor then must have a thorough knowledge of the constitution, members, organs and state of the patient, and be acquainted with all diseases and all remedies, in order to prescribe a fitting medicine.

Religion, then, is the necessary connection which emanates from the reality of things; and as the supreme Manifestations of God are aware of the mysteries of beings, therefore, They understand this essential connection, and by this knowledge establish the Law of God.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 40: "The Knowledge of the Divine Manifestations", pp. 158-159)

#275. The independent Prophets are the lawgivers and the founders of a new cycle. Through Their appearance the world puts on a new garment, the foundations of religion are established, and a new book is revealed. Without an intermediary They receive bounty from the Reality of the Divinity, and Their illumination is an essential illumination. They are like the sun which is luminous in itself: the light is its essential necessity; it does not receive light from any other star. These Dawning-places of the morn of Unity are the sources of bounty and the mirrors of the Essence of Reality.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 43: "The Two Classes of Prophets", p. 164)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#276. In the Manifestation of God, the perfectly polished mirror, appear the qualities of the Divine in a form that man is capable of comprehending.

(‘Abdu’l-Bahá: Paris Talks, "God Comprehends All: He cannot be Comprehended, Friday evening, October 20th", p. 26)

#277. Jesus Christ established the religion of God through love. His sovereignty is everlasting. Napoleon overthrew governments in war and bloodshed. His dominion passed away; he himself was dethroned. Bonaparte destroyed human life; Christ was a Savior. Bonaparte controlled the physical bodies of men; Christ was a conqueror of human hearts. None of the Prophets of God were famous men, but They were unique in spiritual power. Love is the eternal sovereignty. Love is the divine power. By it all the kings of earth are overthrown and conquered.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "23 June 1912, Talk at Montclair, New Jersey, Notes by Frank E. Osborne", p. 211)

[from the Writings of Bahá’u’lláh:]

#278. The light that is shed from the heaven of bounty, and the benediction that shineth from the dawning-place of the will of God, the Lord of the Kingdom of Names, rest upon Him Who is the Supreme Mediator, the Most Exalted Pen, Him Whom God hath made the dawning-place of His most excellent names and the dayspring of His most exalted attributes. Through Him the light of unity hath shone forth above the horizon of the world, and the law of oneness hath been revealed amidst the nations, who, with radiant faces, have turned towards the Supreme Horizon, and acknowledged that which the Tongue of Utterance hath spoken in the kingdom of His knowledge: "Earth and heaven, glory and dominion, are God’s, the Omnipotent, the Almighty, the Lord of grace abounding!"

(Bahá’u’lláh: Epistle to the Son of the Wolf, pp. 1-2)

#279. Shouldst thou desire to apprehend these celestial allusions, to witness the mysteries of divine knowledge, and to become acquainted with His all-encompassing Word, then it behoveth thine eminence to inquire into these and other questions pertaining to thine origin and ultimate goal from those whom God hath made to be the Wellspring of His knowledge, the Heaven of His wisdom, and the Ark of His mysteries. For were it not for those effulgent Lights that shine above the horizon of His Essence, the people would know not their left hand from their right, how much less could they scale the heights of the inner realities or probe the depths of their subtleties!

(Bahá’u’lláh: Gems of Divine Mysteries, paragraph 17, pp. 14-15)

[from the talks of ‘Abdu’l-Bahá:]

#280. The solar system is dark and obscure, and in it the sun is the center of light, and all the planets of the system revolve around its might and are partakers of its bounty. The sun is the cause of life and illumination, and the means of the growth and development of all the beings of the solar system; for without the bounty of the sun no living being could exist: all would be dark and destroyed. Therefore, it is evident and clear that the sun is the center of light and the cause of the life of the beings of the solar system.

In like manner, the Holy Manifestations of God are the centers of the light of reality, of the source of mysteries, and of the bounties of love. They are resplendent in the world of hearts and thoughts, and shower eternal graces upon the world of spirits; They give spiritual life and are shining with the light of realities and meanings. The enlightenment of the world of thought comes from these centers of light and sources of mysteries. Without the bounty of the splendor and the instructions of these Holy Beings the world of souls and thoughts would be opaque darkness. Without the irrefutable teachings of those sources of mysteries the human world would become the pasture of animal appetites and qualities, the existence of everything would be unreal, and there would be no true life. That is why it is said in the Gospel: "In the beginning was the Word," meaning that it became the cause of all life.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 42: "The Power and Influence of the Divine Manifestations", pp. 162-163)

#281. If we look into the mirror, we see the sun, and we say, "It is the sun." Therefore, the Word and the Holy Spirit, which signify the perfections of God, are the divine appearance. This is the meaning of the verse in the Gospel which says: "The Word was with God, and the Word was God";^{(John 1:1)} for the divine perfections are not different from the Essence of Oneness. The perfections of Christ are called the Word because all the beings are in the condition of letters, and one letter has not a complete meaning, while the perfections of Christ have the power of the word because a complete meaning can be inferred from a word. As the Reality of Christ was the manifestation of the divine perfections, therefore, it was like the word. Why? because He is the sum of perfect meanings. This is why He is called the Word.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 54: "On the Proceeding of the Human Spirit from God", pp. 206-207)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#282. The sun is the life-giver to the physical bodies of all creatures upon earth; without its warmth their growth would be stunted, their development would be arrested, they would decay and die. Even so do the souls of men need the Sun of Truth to shed its rays upon their souls, to develop them, to educate and encourage them. As the sun is to the body of a man so is the Sun of Truth to his soul.

(‘Abdu’l-Bahá: Paris Talks, "The Sun of Truth, October 22nd", p. 31)

#283. It is the outward practices of religion that are so different, and it is they that cause disputes and enmity—while the reality is always the same, and one. The Reality is the Truth, and truth has no division. Truth is God’s guidance, it is the light of the world, it is love, it is mercy. These attributes of truth are also human virtues inspired by the Holy Spirit.

So let us one and all hold fast to truth, and we shall be free indeed!

(‘Abdu’l-Bahá: Paris Talks, "Words Spoken by ‘Abdu’l-Bahá in Pastor Wagner’s Church (Foyer De L’Ame) in Paris, November 26th", pp. 120-121)

#284. Truth may be likened to the sun! The sun is the luminous body that disperses all shadows; in the same way does truth scatter the shadows of our imagination. As the sun gives life to the body of humanity so does truth give life to their souls. Truth is a sun that rises from different points on the horizon.

Sometimes the sun rises from the centre of the horizon, then in summer it rises farther north, in winter farther south—but it is always the self-same sun, however different are the points of its rising.

In like manner truth is one, although its manifestations may be very different. Some men have eyes and see. These worship the sun, no matter from which point on the horizon it may dawn; and when the sun has left the winter sky to appear in the summer one, they know how to find it again. Others there are who worship only the spot from which the sun arose, and when it arises in its glory from another place they remain in contemplation before the spot of its former rising. Alas! these men are deprived of the blessings of the sun. Those who in truth adore the sun itself will recognize it from whatsoever dawning-place it may appear, and will straightway turn their faces towards its radiance.

We must adore the sun itself and not merely the place of its appearance. In the same way men of enlightened heart worship truth on whatever horizon it appears. They are not bound by personality, but they follow the truth, and are able to recognize it no matter from whence it may come. It is this same truth which helps humanity to progress, which gives life to all created beings, for it is the Tree of Life!

(‘Abdu’l-Bahá: Paris Talks, "Theosophical Society, Paris", pp. 127-128)

#287. One of the functions of the sun is to quicken and reveal the hidden realities of the kingdoms of existence. Through the light and heat of the great central luminary, all that is potential in the earth is awakened and comes forth into the realm of the visible. The fruit hidden in the tree appears upon its branches in response to the power of the sun; man and all other organisms live, move and have their being under its developing rays; nature is resplendent with countless evolutionary forms through its pervading impulse—so that we can say a function of the sun is the revelation of the mysteries and creative purposes hidden within the phenomenal world.

The outer sun is a sign or symbol of the inner and ideal Sun of Truth, the Word of God.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "2 May 1912, Talk to Federation of Women’s Clubs, Hotel La Salle, Chicago, Illinois, Notes by Joseph H. Hannen", p. 74)

#288. Reality is not divisible; it does not admit multiplicity. All the holy Manifestations of God have proclaimed and promulgated the same reality. They have summoned mankind to reality itself, and reality is one. The clouds and mists of imitations have obscured the Sun of Truth. We must forsake these imitations, dispel these clouds and mists and free the Sun from the darkness of superstition. Then will the Sun of Truth shine most gloriously; then all the inhabitants of the world will be united, the religions will be one, sects and denominations will reconcile, all nationalities will flow together in the recognition of one Fatherhood, and all degrees of humankind will gather in the shelter of the same tabernacle, under the same banner.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "5 May 1912, Talk at Plymouth Congregational Church, 935 East Fiftieth Street, Chicago, Illinois, Notes by Marzieh Moss", p. 96)

[from the Writings of Bahá’u’lláh:]

#289. I testify, O my God, that this is the Day whereon Thy testimony hath been fulfilled, and Thy clear tokens have been manifested, and Thine utterances have been revealed, and Thy signs have been demonstrated, and the radiance of Thy countenance hath been diffused, and Thy proof hath been perfected, and Thine ascendancy hath been established, and Thy mercy hath overflowed, and the Day-Star of Thy grace hath shone forth with such brilliance that Thou didst manifest Him Who is the Revealer of Thyself and the Treasury of Thy wisdom and the Dawning-Place of Thy majesty and power. Thou didst establish His covenant with every one who hath been created in the kingdoms of earth and heaven and in the realms of revelation and of creation. Thou didst raise Him up to such heights that the wrongs inflicted by the oppressors have been powerless to deter Him from revealing Thy sovereignty, and the ascendancy of the wayward hath failed to prevent Him from demonstrating Thy power and from exalting Thy Cause.

(Bahá’u’lláh: Prayers and Meditations, Selection XXXI, pp. 35-36)

#290. By the righteousness of God! The Mother Book is made manifest, summoning mankind unto God, the Lord of the worlds, while the seas proclaim: The Most Great Ocean hath appeared, from whose waves one can hear the thundering cry: "Verily, no God is there but Me, the Peerless, the All-Knowing." And the trees raising their clamour exclaim: O people of the world! The voice of the Divine Lote-Tree is clearly sounding and the shrill cry of the Pen of Glory is ringing loud: Give ye ear and be not of the heedless. The sun is calling out: O concourse of the divines! The heaven of religions is split and the moon cleft asunder and the peoples of the earth are brought together in a new resurrection. Fear ye God and follow not the promptings of your passions, rather follow Him unto Whom have testified the Scriptures of God, the All-Knowing, the All-Wise.

The episode of Sinai hath been re-enacted in this Revelation and He Who conversed upon the Mount is calling aloud: Verily, the Desired One is come, seated upon the throne of certitude, could ye but perceive it. He hath admonished all men to observe that which is conducive to the exaltation of the Cause of God and will guide mankind unto His Straight Path.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Excerpts from other Tablets" (excerpt #10), pp. 247-248)

#291. This is the Day in which the Ocean of knowledge hath lifted up its Voice and hath brought forth its pearls. Would that ye knew it! The heaven of the Bayán hath been raised up in truth at the behest of God, the Help in Peril, the Self-Subsisting. I swear by God! The Essence of knowledge exclaimeth and saith: Lo! He Who is the Object of all knowledge is come and through His advent the sacred Books of God, the Gracious, the Loving, have been embellished. Every revelation of grace, every evidence of goodly gifts emanateth from Him and unto Him doth it return.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Excerpts from Other Tablets" (Excerpt #9), p. 245)

#292. The Eternal Truth is now come. He hath lifted up the Ensign of Power, and is now shedding upon the world the unclouded splendor of His Revelation.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXV, p. 60)

#293. The Divine Springtime is come....

Attract the hearts of men, through the call of Him, the one alone Beloved. Say: This is the Voice of God, if ye do but hearken. This is the Day Spring of the Revelation of God, did ye but know it. This is the Dawning-Place of the Cause of God, were ye to recognize it. This is the Source of the commandment of God, did ye but judge it fairly. This is the manifest and hidden Secret; would that ye might perceive it. O peoples of the world! Cast away, in My name that transcendeth all other names, the things ye possess, and immerse yourselves in this Ocean in whose depths lay hidden the pearls of wisdom and of utterance, an ocean that surgeth in My name, the All-Merciful. Thus instructeth you He with Whom is the Mother Book.

The Best-Beloved is come. In His right hand is the sealed Wine of His name. Happy is the man that turneth unto Him, and drinketh his fill, and exclaimeth: "Praise be to Thee, O Revealer of the signs of God!" By the righteousness of the Almighty! Every hidden thing hath been manifested through the power of truth. All the favors of God have been sent down, as a token of His grace. The waters of everlasting life have, in their fullness, been proffered unto men. Every single cup hath been borne round by the hand of the Well-Beloved. Draw near, and tarry not, though it be for one short moment.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XIV, pp. 27, 33-34)

#294. Through the might of God and His power, and out of the treasury of His knowledge and wisdom, I have brought forth and revealed unto you the pearls that lay concealed in the depths of His everlasting ocean. I have summoned the Maids of Heaven to emerge from behind the veil of concealment, and have clothed them with these words of Mine—words of consummate power and wisdom. I have, moreover, with the hand of divine power, unsealed the choice wine of My Revelation, and have wafted its holy, its hidden, and musk-laden fragrance upon all created things. Who else but yourselves is to be blamed if ye choose to remain unendowed with so great an outpouring of God’s transcendent and all-encompassing grace, with so bright a revelation of His resplendent mercy?

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLIII, pp. 327-328)

[from the Writings of ‘Abdu’l-Bahá:]

#295. O peoples of the world! The Sun of Truth hath risen to illumine the whole earth, and to spiritualize the community of man. Laudable are the results and the fruits thereof, abundant the holy evidences deriving from this grace. This is mercy unalloyed and purest bounty; it is light for the world and all its peoples; it is harmony and fellowship, and love and solidarity; indeed it is compassion and unity, and the end of foreignness; it is the being at one, in complete dignity and freedom, with all on earth.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #1, p. 1)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#296. It is a long time since the Sun of Truth mirrored forth by the Lord Christ has shed its radiance upon the West, for the Face of God has been veiled by the sin and forgetfulness of man. But now again, praise be to God, the Holy Spirit speaks anew to the world! The constellation of love and wisdom and power is once more shining from the Divine Horizon to give joy to all who turn their faces to the Light of God. Bahá’u’lláh has rent the veil of prejudice and superstition which was stifling the souls of men.

(‘Abdu’l-Bahá: Paris Talks, "The Light of Truth is Now Shining upon East and West, Monday, October 23rd", p. 34)

[from the Writings of Bahá’u’lláh:]

#297. As regards thine assertions about the beginning of creation, this is a matter on which conceptions vary by reason of the divergences in men’s thoughts and opinions. Wert thou to assert that it hath ever existed and shall continue to exist, it would be true; or wert thou to affirm the same concept as is mentioned in the sacred Scriptures, no doubt would there be about it, for it hath been revealed by God, the Lord of the worlds. Indeed He was a hidden treasure. This is a station that can never be described nor even alluded to. And in the station of "I did wish to make Myself known", God was, and His creation had ever existed beneath His shelter from the beginning that hath no beginning, apart from its being preceded by a Firstness which cannot be regarded as firstness and originated by a Cause inscrutable even unto all men of learning.

That which hath been in existence had existed before, but not in the form thou seest today. The world of existence came into being through the heat generated from the interaction between the active force and that which is its recipient. These two are the same, yet they are different. Thus doth the Great Announcement inform thee about this glorious structure. Such as communicate the generating influence and such as receive its impact are indeed created through the irresistible Word of God which is the Cause of the entire creation, while all else besides His Word are but the creatures and the effects thereof. Verily thy Lord is the Expounder, the All-Wise.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Hikmat" or "Tablet of Wisdom", p. 140)

#298. Thou didst wish to make Thyself known unto men; therefore, Thou didst, through a word of Thy mouth, bring creation into being and fashion the universe.

(Bahá’u’lláh: Prayers and Meditations, Selection IV, p. 6)

#299. I can have no doubt that should the holy breaths of Thy loving-kindness and the breeze of Thy bountiful favor cease, for less than the twinkling of an eye, to breathe over all created things, the entire creation would perish, and all that are in heaven and on earth would be reduced to utter nothingness.

(Bahá’u’lláh: Prayers and Meditations, Selection LVIII, p. 90)

#300. I know not what is in their hearts, O my God, nor can tell the thoughts they think of Thee. Methinks that they imagine that Thy purpose in calling them to Thine all-highest horizon is to heighten the glory of Thy majesty and power. For had they been satisfied that Thou summonest them to that which will recreate their hearts and immortalize their souls, they would never have fled from Thy governance....

(Bahá’u’lláh: Prayers and Meditations, Selection CXVI, pp. 197-198)

#301. This is the changeless Faith of God, eternal in the past, eternal in the future. Let him that seeketh, attain it; and as to him that hath refused to seek it—verily, God is Self-Sufficient, above any need of His creatures.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 182, pp. 85-86)

#302. Through Him all things live, move, and have their being.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 31, p. 32)

#303. Potent art Thou to do what pleaseth Thee, and in Thy grasp are the reins of all that is in heaven and all that is on earth.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 38)

#304. Potent art Thou to do what pleaseth Thee, and in Thy grasp are the reins of all created things.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 91)

#305. The Imám Sadiq hath said: "Servitude is a substance, the essence of which is Divinity."

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 111)

#306. ....the Divine Will...pervadeth all that is in the heavens and all that is on the earth.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection II, p. 5)

#307. Such an existence [that of the immortal soul when it "attaineth the presence of God"] is a contingent and not an absolute existence, inasmuch as the former is preceded by a cause, whilst the latter is independent thereof. Absolute existence is strictly confined to God....

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXI, p. 157)

#308. Bear thou witness in thine inmost heart unto this testimony which God hath Himself and for Himself pronounced, that there is none other God but Him, that all else besides Him have been created by His behest, have been fashioned by His leave, are subject to His law, are as a thing forgotten when compared to the glorious evidences of His oneness, and are as nothing when brought face to face with the mighty revelations of His unity.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCIV, pp. 192-193)

#309. The tie of servitude established between the worshiper and the adored One, between the creature and the Creator, should in itself be regarded as a token of His gracious favor unto men, and not as an indication of any merit they may possess.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCIV, pp. 193-194)

#310. Dost thou believe thou hast the power to frustrate His Will, to hinder Him from executing His judgment, or to deter Him from exercising His sovereignty? Pretendest thou that aught in the heavens or in the earth can resist His Faith? No, by Him Who is the Eternal Truth! Nothing whatsoever in the whole of creation can thwart His Purpose. Cast away, therefore, the mere conceit thou dost follow, for mere conceit can never take the place of truth.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXIII, p. 220)

#311. By Him Who holdeth in His grasp the kingdom of the entire creation!

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXVIII, p. 253)

[from the talks of ‘Abdu’l-Bahá:]

#312. The connection between God and the creatures is that of the creator to the creation; it is like the connection between the sun and the dark bodies of contingent beings, and is the connection between the maker and the things that he has made.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 53: "The Relation between God and the Creature", p. 202)

#313. The dependence of the creatures upon God is a dependence of emanation—that is to say, creatures emanate from God; they do not manifest Him. The relation is that of emanation and not that of manifestation.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 53: "The Relation between God and the Creature", p. 202)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#314. The world of creation is bound by natural law, finite and mortal.

(‘Abdu’l-Bahá: Paris Talks, "The Holy Spirit, the Intermediary Power between God and Man, 4 Avenue de Camoens, October 31st", p. 57)

#315. It is my wish that they [the friends of God] may be assisted to become servants of the heavenly Kingdom, captives in the service of the will of God. This captivity is freedom; this sacrifice is glorification; this labor is reward; this need is bestowal. For service in love for mankind is unity with God. He who serves has already entered the Kingdom and is seated at the right hand of his Lord.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "11 June 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Howard MacNutt", p. 186)

[from the Writings of Bahá’u’lláh:]

#316. As to the words—"Immediately after the oppression of those days"^{(Matthew 24:29)}—they refer to the time when men shall become oppressed and afflicted, the time when the lingering traces of the Sun of Truth and the fruit of the Tree of knowledge and wisdom will have vanished from the midst of men, when the reins of mankind will have fallen into the grasp of the foolish and ignorant, when the portals of divine unity and understanding—the essential and highest purpose in creation—will have been closed, when certain knowledge will have given way to idle fancy, and corruption will have usurped the station of righteousness.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 28, p. 27)

#317. ....by a word of His command all that are in heaven and on earth have come to exist, and by His wish, which is the Primal Will itself, all have stepped out of utter nothingness into the realm of being, the world of the visible.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 104, p. 90)

#318. A drop of the billowing ocean of His endless mercy hath adorned all creation with the ornament of existence, and a breath wafted from His peerless Paradise hath invested all beings with the robe of His sanctity and glory. A sprinkling from the unfathomed deep of His sovereign and all-pervasive Will hath, out of utter nothingness, called into being a creation which is infinite in its range and deathless in its duration. The wonders of His bounty can never cease, and the stream of His merciful grace can never be arrested. The process of His creation hath had no beginning, and can have no end.

In every age and cycle He hath, through the splendorous light shed by the Manifestations of His wondrous Essence, recreated all things, so that whatsoever reflecteth in the heavens and on the earth the signs of His glory may not be deprived of the outpourings of His mercy, nor despair of the showers of His favors. How all-encompassing are the wonders of His boundless grace! Behold how they have pervaded the whole of creation. Such is their virtue that not a single atom in the entire universe can be found which doth not declare the evidences of His might, which doth not glorify His holy Name, or is not expressive of the effulgent light of His unity. So perfect and comprehensive is His creation that no mind nor heart, however keen or pure, can ever grasp the nature of the most insignificant of His creatures; much less fathom the mystery of Him Who is the Day Star of Truth, Who is the invisible and unknowable Essence.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVI, pp. 61-62)

#319. All praise to the unity of God, and all honor to Him, the sovereign Lord, the incomparable and all-glorious Ruler of the universe, Who, out of utter nothingness, hath created the reality of all things, Who, from naught, hath brought into being the most refined and subtle elements of His creation, and Who, rescuing His creatures from the abasement of remoteness and the perils of ultimate extinction, hath received them into His kingdom of incorruptible glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVII, pp. 64-65)

#320. God....hath called into being His creatures, that they may know Him, Who is the Compassionate, the All-Merciful. Unto the cities of all nations He hath sent His Messengers, Whom He hath commissioned to announce unto men tidings of the Paradise of His good pleasure, and to draw them nigh unto the Haven of abiding security, the Seat of eternal holiness and transcendent glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXVI, pp. 144-145)

#321. Regard thou the one true God as One Who is apart from, and immeasurably exalted above, all created things. The whole universe reflecteth His glory, while He is Himself independent of, and transcendeth His creatures. This is the true meaning of Divine unity. He Who is the Eternal Truth is the one Power Who exerciseth undisputed sovereignty over the world of being, Whose image is reflected in the mirror of the entire creation. All existence is dependent upon Him, and from Him is derived the source of the sustenance of all things. This is what is meant by Divine unity; this is its fundamental principle.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXIV, p. 166)

#322. Consider the relation between the craftsman and his handiwork, between the painter and his painting. Can it ever be maintained that the work their hands have produced is the same as themselves? By Him Who is the Lord of the Throne above and of earth below! They can be regarded in no other light except as evidences that proclaim the excellence and perfection of their author.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLX, p. 337)

[from the Writings of ‘Abdu’l-Bahá:]

#323. All divine philosophers and men of wisdom and understanding, when observing these endless beings, have considered that in this great and infinite universe all things end in the mineral kingdom, that the outcome of the mineral kingdom is the vegetable kingdom, the outcome of the vegetable kingdom is the animal kingdom and the outcome of the animal kingdom the world of man. The consummation of this limitless universe with all its grandeur and glory hath been man himself, who in this world of being toileth and suffereth for a time, with divers ills and pains, and ultimately disintegrates, leaving no trace and no fruit after him. Were it so, there is no doubt that this infinite universe with all its perfections has ended in sham and delusion with no result, no fruit, no permanence and no effect. It would be utterly without meaning. They were thus convinced that such is not the case, that this Great Workshop with all its power, its bewildering magnificence and endless perfections, cannot eventually come to naught. That still another life should exist is thus certain, and, just as the vegetable kingdom is unaware of the world of man, so we, too, know not of the Great Life hereafter that followeth the life of man here below. Our non-comprehension of that life, however, is no proof of its non-existence. The mineral world, for instance, is utterly unaware of the world of man and cannot comprehend it, but the ignorance of a thing is no proof of its non-existence. Numerous and conclusive proofs exist that go to show that this infinite world cannot end with this human life.

(‘Abdu’l-Bahá: Tablet to August Forel, pp. 13-14)

[from the talks of ‘Abdu’l-Bahá:]

#324. Can the creation be perfect and the creator imperfect? Can a picture be a masterpiece and the painter imperfect in his art? For it is his art and his creation. Moreover, the picture cannot be like the painter; otherwise, the painting would have created itself. However perfect the picture may be, in comparison with the painter it is in the utmost degree of imperfection.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 2: "Proofs and Evidences of the Existence of God", p. 5)

#325. All beings, whether large or small, were created perfect and complete from the first, but their perfections appear in them by degrees. The organization of God is one; the evolution of existence is one; the divine system is one. Whether they be small or great beings, all are subject to one law and system. Each seed has in it from the first all the vegetable perfections. For example, in the seed all the vegetable perfections exist from the beginning, but not visibly; afterward little by little they appear. So it is first the shoot which appears from the seed, then the branches, leaves, blossoms and fruits; but from the beginning of its existence all these things are in the seed, potentially, though not apparently.

In the same way, the embryo possesses from the first all perfections, such as the spirit, the mind, the sight, the smell, the taste—in one word, all the powers—but they are not visible and become so only by degrees.

Similarly, the terrestrial globe from the beginning was created with all its elements, substances, minerals, atoms and organisms; but these only appeared by degrees: first the mineral, then the plant, afterward the animal, and finally man. But from the first these kinds and species existed, but were undeveloped in the terrestrial globe, and then appeared only gradually. For the supreme organization of God, and the universal natural system, surround all beings, and all are subject to this rule. When you consider this universal system, you see that there is not one of the beings which at its coming into existence has reached the limit of perfection. No, they gradually grow and develop, and then attain the degree of perfection.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 51: "The Spirit and Mind of Man have Existed from the Beginning", p. 199)

[from the Writings of Bahá’u’lláh:]

#326. These energies with which the Day Star of Divine bounty and Source of heavenly guidance hath endowed the reality of man lie, however, latent within him, even as the flame is hidden within the candle and the rays of light are potentially present in the lamp. The radiance of these energies may be obscured by worldly desires even as the light of the sun can be concealed beneath the dust and dross which cover the mirror. Neither the candle nor the lamp can be lighted through their own unaided efforts, nor can it ever be possible for the mirror to free itself from its dross. It is clear and evident that until a fire is kindled the lamp will never be ignited, and unless the dross is blotted out from the face of the mirror it can never represent the image of the sun nor reflect its light and glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVII, pp. 65-66)

#327. Every created thing in the whole universe is but a door leading into His knowledge, a sign of His sovereignty, a revelation of His names, a symbol of His majesty, a token of His power, a means of admittance into His straight Path....

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXII, p. 160)

#328. From that which hath been said it becometh evident that all things, in their inmost reality, testify to the revelation of the names and attributes of God within them. Each according to its capacity, indicateth, and is expressive of, the knowledge of God.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XC, p. 178)

#329. From the exalted source, and out of the essence of His favor and bounty He hath entrusted every created thing with a sign of His knowledge, so that none of His creatures may be deprived of its share in expressing, each according to its capacity and rank, this knowledge. This sign is the mirror of His beauty in the world of creation. The greater the effort exerted for the refinement of this sublime and noble mirror, the more faithfully will it be made to reflect the glory of the names and attributes of God, and reveal the wonders of His signs and knowledge. Every created thing will be enabled (so great is this reflecting power) to reveal the potentialities of its pre-ordained station, will recognize its capacity and limitations, and will testify to the truth that "He, verily, is God; there is none other God besides Him."....

There can be no doubt whatever that, in consequence of the efforts which every man may consciously exert and as a result of the exertion of his own spiritual faculties, this mirror can be so cleansed from the dross of earthly defilements and purged from satanic fancies as to be able to draw nigh unto the meads of eternal holiness and attain the courts of everlasting fellowship.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXIV, p. 262)

[from the Writings of ‘Abdu’l-Bahá:]

#330. Praise and thanksgiving be unto Providence that out of all the realities in existence He has chosen the reality of man and has honored it with intellect and wisdom, the two most luminous lights in either world. Through the agency of this great endowment, He has in every epoch cast on the mirror of creation new and wonderful configurations. If we look objectively upon the world of being, it will become apparent that from age to age, the temple of existence has continually been embellished with a fresh grace, and distinguished with an ever-varying splendor, deriving from wisdom and the power of thought.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 1)

[from the talks of ‘Abdu’l-Bahá:]

#331. Without doubt each being is the center of the shining forth of the glory of God—that is to say, the perfections of God appear from it and are resplendent in it. It is like the sun, which is resplendent in the desert, upon the sea, in the trees, in the fruits and blossoms, and in all earthly things. The world, indeed each existing being, proclaims to us one of the names of God, but the reality of man is the collective reality, the general reality, and is the center where the glory of all the perfections of God shine forth—that is to say, for each name, each attribute, each perfection which we affirm of God there exists a sign in man. If it were otherwise, man could not imagine these perfections and could not understand them. So we say that God is the seer, and the eye is the sign of His vision; if this sight were not in man, how could we imagine the vision of God? For the blind (that is, one born blind) cannot imagine sight; and the deaf (that is, one deaf from birth) cannot imagine hearing; and the dead cannot realize life. Consequently, the Divinity of God, which is the sum of all perfections, reflects itself in the reality of man—that is to say, the Essence of Oneness is the gathering of all perfections, and from this unity He casts a reflection upon the human reality. Man, then, is the perfect mirror facing the Sun of Truth and is the center of radiation: the Sun of Truth shines in this mirror. The reflection of the divine perfections appears in the reality of man, so he is the representative of God, the messenger of God. If man did not exist, the universe would be without result, for the object of existence is the appearance of the perfections of God.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 50: "Spiritual Proofs of the Origin of Man", pp. 195-196)

#332. When we consider beings with the seeing eye, we observe that they are limited to three sorts—that is to say, as a whole they are either mineral, vegetable or animal, each of these three classes containing species. Man is the highest species because he is the possessor of the perfections of all the classes—that is, he has a body which grows and which feels. As well as having the perfections of the mineral, of the vegetable and of the animal, he also possesses an especial excellence which the other beings are without—that is, the intellectual perfections. Therefore, man is the most noble of beings.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 64: "The State of Man and His Progress after Death", p. 235)

#333. Man is said to be the greatest representative of God, and he is the Book of Creation because all the mysteries of beings exist in him. If he comes under the shadow of the True Educator and is rightly trained, he becomes the essence of essences, the light of lights, the spirit of spirits; he becomes the center of the divine appearances, the source of spiritual qualities, the rising-place of heavenly lights, and the receptacle of divine inspirations. If he is deprived of this education, he becomes the manifestation of satanic qualities, the sum of animal vices, and the source of all dark conditions.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 64: "The State of Man and His Progress after Death", p. 236)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#334. The All-loving God created man to radiate the Divine light and to illumine the world by his words, action and life.

(‘Abdu’l-Bahá: Paris Talks, "The Perfect Human Sentiments and Virtues, November 23rd", p. 113)

#335. He has bestowed upon him the power of intellect so that through the attribute of reason, when fortified by the Holy Spirit, he may penetrate and discover ideal realities and become informed of the mysteries of the world of significances. As this power to penetrate the ideal knowledges is superhuman, supernatural, man becomes the collective center of spiritual as well as material forces so that the divine spirit may manifest itself in his being, the effulgences of the Kingdom shine within the sanctuary of his heart, the signs of the attributes and perfections of God reveal themselves in a newness of life, the everlasting glory and eternal existence be attained, the knowledge of God illumine, and the mysteries of the realm of might be unsealed.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "1 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, From Stenographic Notes", p. 303)

#336. ....the human spirit or reality of man, unless it becomes the recipient of the lights of the Kingdom, develops divine susceptibilities and consciously reflects the effulgence of God, will not be the manifestation of ideal bounties, for only the reality of man can become the mirror wherein the lights of God are revealed. The reality of man will then be as the spirit of this world, for just as the animus of life quickens the physical human body, so the body of the world will receive its vivification through the animating virtue of the sanctified spirit of man.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "20 September 1912, Talk at Home of Dr. and Mrs. Clement Woolson, 870 Laurel Avenue, St. Paul, Minnesota, From Stenographic Notes", pp. 330-331)

[from the talks of ‘Abdu’l-Bahá:]

#337. ....human knowledge is of two kinds. One is the knowledge of things perceptible to the senses....The other kind of human knowledge is intellectual—that is to say, it is a reality of the intellect; it has no outward form and no place and is not perceptible to the senses.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 16: "Outward Forms and Symbols Must be Used to Convey Intellectual Conceptions", p. 83)

#338. ....the world of things is the world of imperfection in comparison with that of man, and the world of man is the world of perfection in comparison with that of things. When imperfections reach the station of perfection, they become eternal.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 38: "The Three Stations of the Divine Manifestations", p. 152)

#339. Know that beings are of two kinds: material and spiritual, those perceptible to the senses and those intellectual.

Things which are sensible are those which are perceived by the five exterior senses; thus those outward existences which the eyes see are called sensible. Intellectual things are those which have no outward existence but are conceptions of the mind. For example, mind itself is an intellectual thing which has no outward existence. All man’s characteristics and qualities form an intellectual existence and are not sensible.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 74: "The Nonexistence of Evil", p. 263)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#340. The spiritual world is like unto the phenomenal world. They are the exact counterpart of each other. Whatever objects appear in this world of existence are the outer pictures of the world of heaven. When we look upon the phenomenal world, we perceive that it is divided into four seasons; one is the season of spring, another the season of summer, another autumn and then these three seasons are followed by winter. When the season of spring appears in the arena of existence, the whole world is rejuvenated and finds new life. The soul-refreshing breeze is wafted from every direction; the soul-quickening bounty is everywhere; the cloud of mercy showers down its rain, and the sun shines upon everything. Day by day we perceive that the signs of vegetation are all about us. Wonderful flowers, hyacinths and roses perfume the nostrils. The trees are full of leaves and blossoms, and the blossoms are followed by fruit. The spring and summer are followed by autumn and winter. The flowers wither and are no more; the leaves turn gray and life has gone. Then comes another springtime; the former springtime is renewed; again a new life stirs within everything.

The appearances of the Manifestations of God are the divine springtime. When Christ appeared in this world, it was like the vernal bounty; the outpouring descended; the effulgences of the Merciful encircled all things; the human world found new life. Even the physical world partook of it. The divine perfections were upraised; souls were trained in the school of heaven so that all grades of human existence received life and light. Then by degrees these fragrances of heaven were discontinued; the season of winter came upon the world; the beauties of spring vanished; the excellences and perfections passed away; the lights and quickening were no longer evident; the phenomenal world and its materialities conquered everything; the spiritualities of life were lost; the world of existence became life unto a lifeless body; there was no trace of the spring left.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "13 April 1912, Talk at Home of Mr. and Mrs. Alexander Morten, 141 East Twenty-first Street, New York, Notes by Esther Foster", p. 10)

#341. The worlds of God are in perfect harmony and correspondence one with another. Each world in this limitless universe is, as it were, a mirror reflecting the history and nature of all the rest. The physical universe is, likewise, in perfect correspondence with the spiritual or divine realm. The world of matter is an outer expression or facsimile of the inner kingdom of spirit.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "17 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", p. 270)

[from the Writings of Bahá’u’lláh:]

#342. Know thou that, according to what thy Lord, the Lord of all men, hath decreed in His Book, the favors vouchsafed by Him unto mankind have been, and will ever remain, limitless in their range. First and foremost among these favors, which the Almighty hath conferred upon man, is the gift of understanding. His purpose in conferring such a gift is none other except to enable His creature to know and recognize the one true God … .

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCV, p. 194)

[from the talks of ‘Abdu’l-Bahá:]

#343. ....if there were not in man a power different from any of those of the animals, the latter would be superior to man in inventions and the comprehension of realities. Therefore, it is evident that man has a gift which the animal does not possess.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 48: "The Difference Existing between Man and Animal", p. 187)

#344. Know that perception varies. The lowest degree of perception is that of the animals—that is to say, the natural feeling which appears through the powers of the senses, and which is called sensation. In this, men and animals are sharers;….

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 58: "The Degree of Knowledge Possessed by Man and the Divine Manifestations", p. 217)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#345. What difference is there between the animal and man? The difference is this: that the animal is not capable of apprehending the divine teachings, whereas man is worthy of them and possesses the capacity to understand.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "25 April 1912, Talk at Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D.C., Notes by Joseph H. Hannen", p. 61)

#346. Man is like the animal in physical structure but otherwise immeasurably separated and superior.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "30 April 1912, Talk at Hull House, Chicago, Illinois, Notes by Joseph H. Hannen", p. 67)

#347. The animal may develop a wonderful degree of intelligence, but it can never attain the powers of ideation and conscious reflection which belong to man.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "9 June 1912, Talk at Unitarian Church, Fifteenth Street and Girard Avenue, Philadelphia, Pennsylvania, Notes by Edna McKinney", pp. 172-173)

#348. Just as the animal is more noble than the vegetable and mineral, so man is superior to the animal.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "24 July 1912, Talk to Theosophical Society, The Kensington, Exeter and Boylston Streets, Boston, Massachusetts, Notes by Edna McKinney", p. 240)

#349. The animal can only know through sense impressions and cannot grasp intellectual realities. The animal cannot conceive of the power of thought. This is an abstract intellectual matter and not limited to the senses. The animal is incapable of knowing that the earth is round. In brief, abstract intellectual phenomena are human powers. All creation below the kingdom of man is the captive of nature; it cannot deviate in the slightest degree from nature’s laws. But man wrests the sword of dominion from nature’s hand and uses it upon nature’s head. For example, it is a natural exigency that man should be a dweller upon the earth, but the power of the human spirit transcends this limitation, and he soars aloft in airplanes.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "24 July 1912, Talk to Theosophical Society, The Kensington, Exeter and Boylston Streets, Boston, Massachusetts, Notes by Edna McKinney", p. 241)

[from the Writings of Bahá’u’lláh:]

#350. Wishing to reveal Thyself, Thou didst call into being the Greater and the Lesser Worlds, and didst choose Man above all Thy creatures, and didst make Him a sign of both of these worlds, O Thou Who art our Lord, the Most Compassionate!

(Bahá’u’lláh: Prayers and Meditations, Selection XXXVIII, p. 49)

[from the Writings of ‘Abdu’l-Bahá:]

#351. ....among the teachings of Bahá’u’lláh is that although material civilization is one of the means for the progress of the world of mankind, yet until it becomes combined with Divine civilization, the desired result, which is the felicity of mankind, will not be attained. Consider! These battleships that reduce a city to ruins within the space of an hour are the result of material civilization; likewise the Krupp guns, the Mauser rifles, dynamite, submarines, torpedo boats, armed aircraft and bombers—all these weapons of war are the malignant fruits of material civilization. Had material civilization been combined with Divine civilization, these fiery weapons would never have been invented. Nay, rather, human energy would have been wholly devoted to useful inventions and would have been concentrated on praiseworthy discoveries. Material civilization is like a lamp-glass. Divine civilization is the lamp itself and the glass without the light is dark. Material civilization is like the body. No matter how infinitely graceful, elegant and beautiful it may be, it is dead. Divine civilization is like the spirit, and the body gets its life from the spirit, otherwise it becomes a corpse. It has thus been made evident that the world of mankind is in need of the breaths of the Holy Spirit. Without the spirit the world of mankind is lifeless, and without this light the world of mankind is in utter darkness. For the world of nature is an animal world. Until man is born again from the world of nature, that is to say, becomes detached from the world of nature, he is essentially an animal, and it is the teachings of God which convert this animal into a human soul.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #227, pp. 303-304)

[from the talks of ‘Abdu’l-Bahá:]

#352. ....if the perfections of the spirit did not appear in this world, this world would be unenlightened and absolutely brutal. By the appearance of the spirit in the physical form, this world is enlightened. As the spirit of man is the cause of the life of the body, so the world is in the condition of the body, and man is in the condition of the spirit. If there were no man, the perfections of the spirit would not appear, and the light of the mind would not be resplendent in this world. This world would be like a body without a soul.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 52: "The Appearing of the Spirit in the Body", p. 201)

#353. Man is in the highest degree of materiality, and at the beginning of spirituality—that is to say, he is the end of imperfection and the beginning of perfection. He is at the last degree of darkness, and at the beginning of light; that is why it has been said that the condition of man is the end of the night and the beginning of day, meaning that he is the sum of all the degrees of imperfection, and that he possesses the degrees of perfection. He has the animal side as well as the angelic side, and the aim of an educator is to so train human souls that their angelic aspect may overcome their animal side. Then if the divine power in man, which is his essential perfection, overcomes the satanic power, which is absolute imperfection, he becomes the most excellent among the creatures; but if the satanic power overcomes the divine power, he becomes the lowest of the creatures. That is why he is the end of imperfection and the beginning of perfection. Not in any other of the species in the world of existence is there such a difference, contrast, contradiction and opposition as in the species of man.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 64: "The State of Man and His Progress after Death", pp. 235-236)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#354. In the human kingdom we find all the attributes of the lower worlds, with much more added thereto. Man is the sum of every previous creation, for he contains them all.

To man is given the special gift of the intellect by which he is able to receive a larger share of the light Divine. The Perfect Man is as a polished mirror reflecting the Sun of Truth, manifesting the attributes of God.

(‘Abdu’l-Bahá: Paris Talks, "God Comprehends All: He cannot be Comprehended, Friday evening, October 20th", p. 25)

#355. The mineral evolves till it is absorbed in the life of the plant, the plant progresses till finally it loses its life in that of the animal; the animal, in its turn, forming part of the food of man, is absorbed into human life.

Thus, man is shown to be the sum of all creation, the superior of all created beings, the goal to which countless ages of existence have progressed.

At the best, man spends four-score years and ten in this world—a short time indeed!

Does a man cease to exist when he leaves the body? If his life comes to an end, then all the previous evolution is useless, all has been for nothing! Can one imagine that Creation has no greater aim than this?

The soul is eternal, immortal.

Materialists say, "Where is the soul? What is it? We cannot see it, neither can we touch it".

This is how we must answer them: However much the mineral may progress, it cannot comprehend the vegetable world. Now, that lack of comprehension does not prove the non-existence of the plant!

To however great a degree the plant may have evolved, it is unable to understand the animal world; this ignorance is no proof that the animal does not exist!

The animal, be he never so highly developed, cannot imagine the intelligence of man, neither can he realize the nature of his soul. But, again, this does not prove that man is without intellect, or without soul. It only demonstrates this, that one form of existence is incapable of comprehending a form superior to itself.

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of the Spirit, 15 Rue Greuze, Paris, November 10th", pp. 92-93)

#356. ....the things humanity shares in common are numerous and manifest. This equal participation in the physical, intellectual and spiritual problems of human existence is a valid basis for the unification of mankind.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "14 July 1912, Talk at All Souls Unitarian Church, Fourth Avenue and Twentieth Street, New York, Notes by John G. Grundy and Howard MacNutt", p. 229)

[from the Writings of Bahá’u’lláh:]

#357. The river Jordan is joined to the Most Great Ocean, and the Son, in the holy vale, crieth out: "Here am I, here am I O Lord, my God!", whilst Sinai circleth round the House, and the Burning Bush calleth aloud: ‘He Who is the Desired One is come in His transcendent majesty.’ Say, Lo! The Father is come, and that which ye were promised in the Kingdom is fulfilled! This is the Word which the Son concealed, when to those around Him He said: "Ye cannot bear it now." And when the appointed time was fulfilled and the Hour had struck, the Word shone forth above the horizon of the Will of God. Beware, O followers of the Son, that ye cast it not behind your backs. Take ye fast hold of it. Better is this for you than all that ye possess. Verily He is nigh unto them that do good. The Hour which We had concealed from the knowledge of the peoples of the earth and of the favoured angels hath come to pass. Say, verily, He hath testified of Me, and I do testify of Him. Indeed, He hath purposed no one other than Me. Unto this beareth witness every fair-minded and understanding soul.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Aqdas" or "The Most Holy Tablet", p. 11)

#358. When the channel of the human soul is cleansed of all worldly and impeding attachments, it will unfailingly perceive the breath of the Beloved across immeasurable distances, and will, led by its perfume, attain and enter the City of Certitude. Therein he will discern the wonders of His ancient wisdom, and will perceive all the hidden teachings from the rustling leaves of the Tree—which flourisheth in that City. With both his inner and his outer ear he will hear from its dust the hymns of glory and praise ascending unto the Lord of Lords, and with his inner eye will he discover the mysteries of "return" and "revival." How unspeakably glorious are the signs, the tokens, the revelations, and splendours which He Who is the King of names and attributes hath destined for that City! The attainment of this City quencheth thirst without water, and kindleth the love of God without fire. Within every blade of grass are enshrined the mysteries of an inscrutable wisdom, and upon every rose-bush a myriad nightingales pour out, in blissful rapture, their melody. Its wondrous tulips unfold the mystery of the undying Fire in the Burning Bush, and its sweet savours of holiness breathe the perfume of the Messianic Spirit. It bestoweth wealth without gold, and conferreth immortality without death. In every leaf ineffable delights are treasured, and within every chamber unnumbered mysteries lie hidden.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 217, pp. 182-183)

#359. The essence of wisdom is the fear of God, the dread of His scourge and punishment, and the apprehension of His justice and decree.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 155)

[from the Writings of ‘Abdu’l-Bahá:]

#360. "From the days of Adam until today, the religions of God have been made manifest, one following the other, and each one of them fulfilled its due function, revived mankind, and provided education and enlightenment. They freed the people from the darkness of the world of nature and ushered them into the brightness of the Kingdom. As each succeeding Faith and Law became revealed it remained for some centuries a richly fruitful tree and to it was committed the happiness of humankind."

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #23, p. 51)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#361. This is the glorious time of which the Lord Jesus Christ spoke when He told us to pray "Thy Kingdom come, Thy Will be done on earth as it is in Heaven". I hope that this is also your expectation and great desire.

We are united in the one aim and hope that all shall be as one and every heart illumined by the Love of our Divine Father, God!

(‘Abdu’l-Bahá: Paris Talks, "Discourse at ‘L’Alliance Spiritualiste, Salle de l’Athenee, St. Germain, Paris, November 9th", p. 88)

#362. The Prophets of God have come to show man the way of righteousness in order that he may not follow his own natural impulse but govern his action by the light of Their precept and example. According to Their teachings he should do that which is found to be praiseworthy by the standard of reason and judgment of intellect, even though it be opposed to his natural human inclination; and he should not do that which is found to be unworthy by that same standard, even though it be in the direction of his natural impulse and desire. Therefore, man must follow and manifest the attributes of the Merciful.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "21 April 1912, Talk at Universalist Church, Thirteenth and L Streets, Washington, D.C., Notes by Joseph H. Hannen", pp. 40-41)

#363. ....in the spiritual realm of intelligence and idealism there must be a center of illumination, and that center is the everlasting, ever-shining Sun, the Word of God. Its lights are the lights of reality which have shone upon humanity, illumining the realm of thought and morals, conferring the bounties of the divine world upon man. These lights are the cause of the education of souls and the source of the enlightenment of hearts, sending forth in effulgent radiance the message of the glad tidings of the Kingdom of God. In brief, the moral and ethical world and the world of spiritual regeneration are dependent for their progressive being upon that heavenly Center of illumination. It gives forth the light of religion and bestows the life of the spirit, imbues humanity with archetypal virtues and confers eternal splendors. This Sun of Reality, this Center of effulgences, is the Prophet or Manifestation of God. Just as the phenomenal sun shines upon the material world producing life and growth, likewise, the spiritual or prophetic Sun confers illumination upon the human world of thought and intelligence, and unless it rose upon the horizon of human existence, the kingdom of man would become dark and extinguished.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "5 May 1912, Talk at Plymouth Congregational Church, 935 East Fiftieth Street, Chicago, Illinois, Notes by Marzieh Moss", p. 94)

#364. If the moral precepts and foundations of divine civilization become united with the material advancement of man, there is no doubt that the happiness of the human world will be attained and that from every direction the glad tidings of peace upon earth will be announced. Then humankind will achieve extraordinary progress, the sphere of human intelligence will be immeasurably enlarged, wonderful inventions will appear, and the spirit of God will reveal itself; all men will consort in joy and fragrance, and eternal life will be conferred upon the children of the Kingdom. Then will the power of the divine make itself effective and the breath of the Holy Spirit penetrate the essence of all things. Therefore, the material and the divine, or merciful, civilizations must progress together until the highest aspirations and desires of humanity shall become realized.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "7 May 1912, Talk at Hotel Schenley, Pittsburgh, Pennsylvania, Notes by Suzanne Beatty", pp. 109-110)

#365. The divine Manifestations since the day of Adam have striven to unite humanity so that all may be accounted as one soul. The function and purpose of a shepherd is to gather and not disperse his flock. The Prophets of God have been divine Shepherds of humanity. They have established a bond of love and unity among mankind, made scattered peoples one nation and wandering tribes a mighty kingdom. They have laid the foundation of the oneness of God and summoned all to universal peace. All these holy, divine Manifestations are one. They have served one God, promulgated the same truth, founded the same institutions and reflected the same light. Their appearances have been successive and correlated; each One has announced and extolled the One Who was to follow, and all laid the foundation of reality. They summoned and invited the people to love and made the human world a mirror of the Word of God.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "28 May 1912, Talk at Reception at Metropolitan Temple, Seventh Avenue and Fourteenth Street, New York, Notes by Esther Foster", p. 151)

[from the Writings of Bahá’u’lláh:]

#366. Upon the inmost reality of each and every created thing He hath shed the light of one of His names, and made it a recipient of the glory of one of His attributes. Upon the reality of man, however, He hath focused the radiance of all of His names and attributes, and made it a mirror of His own Self. Alone of all created things man hath been singled out for so great a favor, so enduring a bounty.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVII, p. 65)

#367. Know thou that all men have been created in the nature made by God, the Guardian, the Self-Subsisting. Unto each one hath been prescribed a pre-ordained measure, as decreed in God’s mighty and guarded Tablets.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXVII, p. 149)

#368. Know, verily, that the soul is a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp, and whose mystery no mind, however acute, can ever hope to unravel. It is the first among all created things to declare the excellence of its Creator, the first to recognize His glory, to cleave to His truth, and to bow down in adoration before Him. If it be faithful to God, it will reflect His light, and will, eventually, return unto Him.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXII, pp. 158-159)

#369. Verily I say, the human soul is, in its essence, one of the signs of God, a mystery among His mysteries. It is one of the mighty signs of the Almighty, the harbinger that proclaimeth the reality of all the worlds of God. Within it lieth concealed that which the world is now utterly incapable of apprehending.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXII, p. 160)

#370. "Dost thou reckon thyself only a puny form When within thee the universe is folded?"

(Bahá’u’lláh quoting ‘Alí: The Seven Valleys and The Four Valleys, "Valley of Wonderment", p. 34)

[from the Writings of ‘Abdu’l-Bahá:]

#371. A human being is distinguished from an animal in a number of ways. First of all, he is made in the image of God, in the likeness of the Supernal Light, even as the Torah saith, "Let us make man in our image, after our likeness."^{(Genesis 1:26)} This divine image betokeneth all the qualities of perfection whose lights, emanating from the Sun of Truth, illumine the realities of men.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #118, p. 140)

[from the talks of ‘Abdu’l-Bahá:]

#372. It is said in the Old Testament, "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."^{(Genesis 2:7)} Observe that it is said that Adam came into existence from the Spirit of life. Moreover, the expression which John uses in regard to the disciples proves that they also are from the Heavenly Father. Hence it is evident that the holy reality, meaning the real existence of every great man, comes from God and owes its being to the breath of the Holy Spirit.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 18: "The Greatness of Christ is due to His Perfections", pp. 89-90)

#373. Man...is the perfect mirror facing the Sun of Truth and is the center of radiation: the Sun of Truth shines in this mirror.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 50: "Spiritual Proofs of the Origin of Man", p. 196)

#374. Man is said to be the greatest representative of God, and he is the Book of Creation because all the mysteries of beings exist in him.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 64: "The State of Man and His Progress after Death", p. 236)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#375. The superiority of man over the rest of the created world is seen again in this, that man has a soul in which dwells the divine spirit; the souls of the lower creatures are inferior in their essence.

There is no doubt then, that of all created beings man is the nearest to the nature of God, and therefore receives a greater gift of the Divine Bounty.

(‘Abdu’l-Bahá: Paris Talks, "God Comprehends All: He cannot be Comprehended, Friday evening, October 20th", p. 25)

#376. .…the soul, even as the body, has its own individuality.

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of Matter and Development of the Soul, November 3rd", p. 65)

#377. Man—the true man—is soul, not body; though physically man belongs to the animal kingdom, yet his soul lifts him above the rest of creation. Behold how the light of the sun illuminates the world of matter: even so doth the Divine Light shed its rays in the kingdom of the soul. The soul it is which makes the human creature a celestial entity!

(‘Abdu’l-Bahá: Paris Talks, "Discourse at ‘L’Alliance Spiritualiste, Salle de l’Athenee, St. Germain, Paris, November 9th", p. 85)

#378. The soul is not a combination of elements, it is not composed of many atoms, it is of one indivisible substance and therefore eternal. It is entirely out of the order of the physical creation; it is immortal!

Scientific philosophy has demonstrated that a simple element ("simple" meaning "not composed") is indestructible, eternal. The soul, not being a composition of elements, is, in character, as a simple element, and therefore cannot cease to exist.

The soul, being of that one indivisible substance, can suffer neither disintegration nor destruction, therefore there is no reason for its coming to an end. All things living show signs of their existence, and it follows that these signs could not of themselves exist if that which they express or to which they testify had no being. A thing which does not exist, can, of course, give no sign of its existence. The manifold signs of the existence of the spirit are for ever before us.

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of the Spirit, 15 Rue Greuze, Paris, November 10th", p. 91)

#379. Each human creature has individual endowment, power and responsibility in the creative plan of God.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", p. 293)

#380. .…the human spirit or reality of man, unless it becomes the recipient of the lights of the Kingdom, develops divine susceptibilities and consciously reflects the effulgence of God, will not be the manifestation of ideal bounties, for only the reality of man can become the mirror wherein the lights of God are revealed.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "20 September 1912, Talk at Home of Dr. and Mrs. Clement Woolson, 870 Laurel Avenue, St. Paul, Minnesota, From Stenographic Notes, p. 330)

#381. ….in man there is a reality which is not the physical body….This other and inner reality is called the heavenly body, the ethereal form which corresponds to this body. This is the conscious reality which discovers the inner meaning of things….The inner ethereal reality grasps the mysteries of existence, discovers scientific truths and indicates their technical application….It is the inner reality which comprehends things, throws light upon the mysteries of life and being, discovers the heavenly Kingdom, unseals the mysteries of God and differentiates man from the brute.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 December 1912, Talk to Theosophical Society, 2228 Broadway, New York, Notes by Esther Foster", pp. 464-465)

[from the Writings of Bahá’u’lláh:]

#382. O SON OF MAN! Veiled in My immemorial being and in the ancient eternity of My essence, I knew My love for thee; therefore I created thee, have engraved on thee Mine image and revealed to thee My beauty.

(Bahá’u’lláh: The Hidden Words, Arabic #3)

#383. Out of the essence of knowledge I gave thee being….Out of the clay of love I molded thee….

(Bahá’u’lláh: The Hidden Words, Arabic #13)

#384. O SON OF THE WONDROUS VISION! I have breathed within thee a breath of My own Spirit, that thou mayest be My lover.

(Bahá’u’lláh: The Hidden Words, Arabic #19)

[from the talks of ‘Abdu’l-Bahá:]

#385. When it is said in the Bible that God breathed His spirit into man, this spirit is that which, like the discourse, emanates from the Real Speaker, taking effect in the reality of man.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 54: "On the Proceeding of the Human Spirit from God", p. 206)

[from the Writings of Bahá’u’lláh:]

#386. I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee.

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXXI, p. 314)

#387. Having created the world and all that liveth and moveth therein, He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him—a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation....

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVII, p. 65)

[from the Writings of Bahá’u’lláh:]

#388. As regards thine assertions about the beginning of creation, this is a matter on which conceptions vary by reason of the divergences in men’s thoughts and opinions. Wert thou to assert that it hath ever existed and shall continue to exist, it would be true; or wert thou to affirm the same concept as is mentioned in the sacred Scriptures, no doubt would there be about it, for it hath been revealed by God, the Lord of the worlds. Indeed He was a hidden treasure. This is a station that can never be described nor even alluded to. And in the station of "I did wish to make Myself known", God was, and His creation had ever existed beneath His shelter from the beginning that hath no beginning, apart from its being preceded by a Firstness which cannot be regarded as firstness and originated by a Cause inscrutable even unto all men of learning.

That which hath been in existence had existed before, but not in the form thou seest today. The world of existence came into being through the heat generated from the interaction between the active force and that which is its recipient. These two are the same, yet they are different. Thus doth the Great Announcement inform thee about this glorious structure. Such as communicate the generating influence and such as receive its impact are indeed created through the irresistible Word of God which is the Cause of the entire creation, while all else besides His Word are but the creatures and the effects thereof. Verily thy Lord is the Expounder, the All-Wise.

Know thou, moreover, that the Word of God—exalted be His glory—is higher and far superior to that which the senses can perceive, for it is sanctified from any property or substance. It transcendeth the limitations of known elements and is exalted above all the essential and recognized substances. It became manifest without any syllable or sound and is none but the Command of God which pervadeth all created things. It hath never been withheld from the world of being. It is God’s all-pervasive grace, from which all grace doth emanate. It is an entity far removed above all that hath been and shall be.

....

Every thing must needs have an origin and every building a builder. Verily, the Word of God is the Cause which hath preceded the contingent world—a world which is adorned with the splendours of the Ancient of Days, yet is being renewed and regenerated at all times. Immeasurably exalted is the God of Wisdom Who hath raised this sublime structure.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Hikmat" or "Tablet of Wisdom", pp. 140-141)

#389. ….He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him—a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation....

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVII, p. 65)

[from the Writings of ‘Abdu’l-Bahá:]

#390. ….interaction, co-operation and interrelation amongst beings are under the direction and will of a motive Power which is the origin, the motive force and the pivot of all interactions in the universe.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 23)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#391. Existence is realized and possible through the bounty of God, just as the ray or flame emanating from this lamp is realized through the bounty of the lamp, from which it originates. Even so, all phenomena are realized through the divine bounty, and...the phenomena of the universe find realization through the one power animating and dominating all things, and all things are but manifestations of its energy and bounty.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "27 August 1912, Talk at Metaphysical Club, Boston, Massachusetts, Notes by Edna McKinney", p. 286)

[For selections elucidating purposes of the soul which do not explicitly mention knowledge or to know, see section III. E. 6.]

[from the Writings of Bahá’u’lláh:]

#392. I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee.

(Bahá’u’lláh: Prayers and Meditations, Selecton CLXXXI, p. 314)

[from the Writings of Bahá’u’lláh:]

#393. The beginning of all things is the knowledge of God, and the end of all things is strict observance of whatsoever hath been sent down from the empyrean of the Divine Will that pervadeth all that is in the heavens and all that is on the earth.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection II, p. 5)

[from the Writings of the Báb:]

#394. Shouldst thou know the things which in the space of these four years have befallen Me at the hands of thy people and thine army, thou wouldst hold thy breath from fear of God, unless thou wouldst rise to obey the Cause of Him Who is the Testimony of God and make amends for thy shortcomings and failure.

(The Báb: Selections from the Writings of the Báb, "Extracts from an Epistle to Muhammad Sháh", p. 13)

#395. Indeed those whose souls have been created through the splendour of the light of thy Lord recognize the Truth and are numbered with such as faithfully obey the One True God and are well assured...

(The Báb: Selections from the Writings of the Báb, "Extracts from a Further Epistle to Muhammad Sháh", p. 24)

[from the Writings or talks of ‘Abdu’l-Bahá:]

#396. Pleasing and acceptable as is a righteous person before God’s Holy Threshold, yet good works should proceed from knowledge. However matchless and exquisite may be a blind man’s handiwork, yet he himself is deprived of seeing it. How sorely do certain animals labour on man’s behalf, what loads they bear for him, how greatly they contribute to his ease and comfort; and yet, because they are unwitting, they earn no recompense for all their pains. The clouds rain down their bounty, nurturing the plants and flowers, and imparting verdure and enchantment to the plain and prairie, the forest and the garden; but yet, unconscious as they are of the results and fruit of their outpourings, they win no praise or honour, nor earn the gratitude and approbation of any man. The lamp imparteth light, but as it hath no consciousness of doing so, no one is indebted to it. This apart, a man of righteous deeds and goodly conduct will assuredly turn towards the Light, in whichever quarter he behold it. The point is this, that faith compriseth both knowledge and the performance of good works.

(‘Abdu’l-Bahá quoted in a Memorandum from the Research Department of the Universal House of Justice to the Universal House of Justice, 28 March 1996, "Authenticity of Bahá’í World Faith and Foundations of World Unity." The quote is a revised translation of a selection of ‘Abdu’l-Bahá which appeared in Bahá’í World Faith, pp. 382-383.)

[from the Writings of Bahá’u’lláh:]

#397. From among all created things He hath singled out for His special favor the pure, the gem-like reality of man, and invested it with a unique capacity of knowing Him and of reflecting the greatness of His glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXXIV, p. 77)

[from the Writings of Bahá’u’lláh:]

#398. Thou didst bring mankind into being to know Thee and to serve Thy Cause, that their station might thereby be elevated upon Thine earth and their souls be uplifted by virtue of the things Thou hast revealed in Thy Scriptures, Thy Books and Thy Tablets.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Ishráqát" or "Splendours", p. 111)

[Writings on Behalf of Shoghi Effendi:]

#399. The most important thing we know from the Teachings is to serve. In carrying out the Plans of God we are strengthened, blessed and purified; we attract the loving attention of Bahá’u’lláh; our efforts are confirmed; and we are enabled through His power to achieve great victories for His Faith.

(on behalf of Shoghi Effendi: Dawn of a New Day, "The Most Important Thing is to Serve"—21 June 1953, p. 160)

[from the Writings of Bahá’u’lláh:]

#400. O SON OF MAN! Veiled in My immemorial being and in the ancient eternity of My essence, I knew My love for thee; therefore I created thee, have engraved on thee Mine image and revealed to thee My beauty.

(Bahá’u’lláh: The Hidden Words, Arabic #3)

[from the Writings of ‘Abdu’l-Bahá:]

#401. Know thou of a certainty that Love is the secret of God’s holy Dispensation, the manifestation of the All-Merciful, the fountain of spiritual outpourings. Love is heaven’s kindly light, the Holy Spirit’s eternal breath that vivifieth the human soul. Love is the cause of God’s revelation unto man, the vital bond inherent, in accordance with the divine creation, in the realities of things. Love is the one means that ensureth true felicity both in this world and the next. Love is the light that guideth in darkness, the living link that uniteth God with man, that assureth the progress of every illumined soul. Love is the most great law that ruleth this mighty and heavenly cycle, the unique power that bindeth together the divers elements of this material world, the supreme magnetic force that directeth the movements of the spheres in the celestial realms. Love revealeth with unfailing and limitless power the mysteries latent in the universe. Love is the spirit of life unto the adorned body of mankind, the establisher of true civilization in this mortal world, and the shedder of imperishable glory upon every high-aiming race and nation.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #12, p. 27)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#402. Unity is necessary to existence. Love is the very cause of life; on the other hand, separation brings death. In the world of material creation, for instance, all things owe their actual life to unity. The elements which compose wood, mineral, or stone, are held together by the law of attraction. If this law should cease for one moment to operate these elements would not hold together, they would fall apart, and the object would in that particular form cease to exist. The law of attraction has brought together certain elements in the form of this beautiful flower, but when that attraction is withdrawn from this centre the flower will decompose, and, as a flower, cease to exist.

So it is with the great body of humanity. The wonderful Law of Attraction, Harmony and Unity, holds together this marvellous Creation.

As with the whole, so with the parts; whether a flower or a human body, when the attracting principle is withdrawn from it, the flower or the man dies. It is therefore clear that attraction, harmony, unity and Love, are the cause of life, whereas repulsion, discord, hatred and separation bring death.

(‘Abdu’l-Bahá: Paris Talks, "The Second Principle—The Unity of Mankind, November 11th", p. 139)

#403. Consider how clearly it is shown in creation that the cause of existence is unity and cohesion and the cause of nonexistence is separation and dissension. By a divine power of creation the elements assemble together in affinity, and the result is a composite being. Certain of these elements have united, and man has come into existence. Certain other combinations produce plants and animals. Therefore, this affinity of the inanimate elements is the cause of life and being. Through their commingling, therefore, human affinity, love and fellowship are made possible. If the elements were not assembled together in affinity to produce the body of man, the higher intelligent forces could not be manifest in the body. But when these elements separate, when their affinity and cohesion are overcome, death and dissolution of the body they have built inevitably follow. Therefore, affinity and unity among even these material elements mean life in the body of man, and their discord and disagreement mean death. Throughout all creation, in all the kingdoms, this law is written: that love and affinity are the cause of life, and discord and separation are the cause of death.

Consider the bodies of all the natural organisms. Certain elements have gathered and combine in chemical affinity. The tree, the man, the fish are due to this attraction and cohesion which have brought the elements together. A composition or composite being has resulted. The outcome of certain atomic grouping, for instance, is a mirror, table or clock because a cohesive power has magnetized and bound these atoms together. When that attracting power is withdrawn, dissolution and disintegration follow; no mirror, table or clock remain—no trace, no existence. Therefore, commingling of the atoms brings forth a reality, while dispersion or dissemination of them is equivalent to nonexistence.

Study the law of affinity among the domestic animals. They manifest fellowship, they live in flocks and herds; the love of association is evident among them. Among birds we see evidences of instinctive fellowship and love. But the ferocious animals and birds of prey are just the reverse of the domestic. Sheep, cows and horses graze together in concord and agreement, but ferocious animals are never seen associating in love and fellowship. Each lives solitary and alone or with a single mate. When they see each other, they manifest the utmost ferocity. Dogs pounce upon dogs; wolves, tigers, lions rage, snarl and fight to the death. Their ferocity is instinctive. There is a creative reason for it. Birds of prey, like eagles and hawks, live solitary and build their nests apart, but doves fly in flocks and nest in the same branches. When an eagle meets another eagle, there is a furious battle. The meeting of two doves is a peace meeting. Therefore, it is evident that these blessed characteristics as well as the reverse are found among the creatures of a lower kingdom.

The great mass of humanity does not exercise real love and fellowship. The elect of humanity are those who live together in love and unity. They are preferable before God because the divine attributes are already manifest in them. The supreme love and unity is witnessed in the divine Manifestations. Among Them unity is indissoluble, changeless, eternal and everlasting. Each One is expressive and representative of all. If we deny One of the Manifestations of God, we deny all. To inflict persecution upon One is to persecute the Others. In all degrees of existence each One praises and sanctifies the Others. Each of Them holds to the solidarity of mankind and promotes the unity of human hearts. Next to the divine Manifestations come the believers whose characteristics are agreement, fellowship and love. The Bahá’í friends in Persia attained such a brotherhood and love that it really became a hindrance in the conduct of material affairs. Each one into whatever house of the friends he went considered himself the owner of the house, so to speak. There was no duality but complete mutuality of interests and love. The visiting friend would have no hesitation in opening the provision box and taking out enough food for his needs. They wore each other’s clothes as their own when necessary. If in need of a hat or cloak, they would take and use it. The owner of the clothing would be thankful and grateful that the garment had gone. When he returned home, he would perhaps be told, "So and so was here and took away your coat." He would reply, "Praise be to God! I am so grateful to him. Praise be to God! I am so thankful I have been given this opportunity of showing my love for him." To such an extreme degree this love and fellowship expressed itself that Bahá’u’lláh commanded that no one should take possession of another’s belongings unless presented with them. The intention is to show to what an extent unity and love prevailed among the Bahá’í friends in the East.

I hope that this same degree and intensity of love may become manifest and apparent here; that the spirit of God shall so penetrate your hearts that each one of the beloved of God shall be considered as all; that each one may become a cause of unity and center of accord and all mankind be bound together in real fellowship and love.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "20 June 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Howard MacNutt", pp. 207-209)

[from the Writings of Bahá’u’lláh:]

#404. O SON OF MAN! I loved thy creation, hence I created thee. Wherefore, do thou love Me, that I may name thy name and fill thy soul with the spirit of life.

(Bahá’u’lláh: The Hidden Words, Arabic #4)

#405. O SON OF BEING! Love Me, that I may love thee. If thou lovest Me not, My love can in no wise reach thee. Know this, O servant.

(Bahá’u’lláh: The Hidden Words, Arabic #5)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#406. There are four kinds of love. The first is the love that flows from God to man; it consists of the inexhaustible graces, the Divine effulgence and heavenly illumination. Through this love the world of being receives life. Through this love man is endowed with physical existence, until, through the breath of the Holy Spirit—this same love—he receives eternal life and becomes the image of the Living God. This love is the origin of all the love in the world of creation.

(‘Abdu’l-Bahá: Paris Talks, "The Four Kinds of Love, 97 Cadogan Gardens, London, Saturday, January 4th, 1913", p. 180)

#407. In this meeting the divine susceptibilities are radiant. This is a spiritual house, the home of the spirit. There is no discord here; all is love and unity. When souls are gathered together in this way, the divine bestowals descend. The purpose of the creation of man is the attainment of the supreme virtues of humanity through descent of the heavenly bestowals. The purpose of man’s creation is, therefore, unity and harmony, not discord and separateness. If the atoms which compose the kingdom of the minerals were without affinity for each other, the earth would never have been formed, the universe could not have been created. Because they have affinity for each other, the power of life is able to manifest itself, and the organisms of the phenomenal world become possible. When this attraction or atomic affinity is destroyed, the power of life ceases to manifest; death and nonexistence result.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "12 April 1912, Talk at Home of Mr. and Mrs. Howard MacNutt, 935 Eastern Parkway, Brooklyn, New York, Notes by Howard MacNutt", p. 4)

#408. We declare that love is the cause of the existence of all phenomena and that the absence of love is the cause of disintegration or nonexistence. Love is the conscious bestowal of God, the bond of affiliation in all phenomena. We will first consider the proof of this through sense perception. As we look upon the universe, we observe that all composite beings or existing phenomena are made up primarily of single elements bound together by a power of attraction. Through this power of attraction cohesion has become manifest between atoms of these composing elements. The resultant being is a phenomenon of the lower contingent type. The power of cohesion expressed in the mineral kingdom is in reality love or affinity manifested in a low degree according to the exigencies of the mineral world. We take a step higher into the vegetable kingdom where we find an increased power of attraction has become manifest among the composing elements which form phenomena. Through this degree of attraction a cellular admixture is produced among these elements which make up the body of a plant. Therefore, in the degree of the vegetable kingdom there is love. We enter the animal kingdom and find the attractive power binding together single elements as in the mineral, plus the cellular admixture as in the vegetable, plus the phenomena of feelings or susceptibilities. We observe that the animals are susceptible to certain affiliation and fellowship and that they exercise natural selection. This elemental attraction, this admixture and selective affinity is love manifest in the degree of the animal kingdom.

Finally, we come to the kingdom of man. As this is the superior kingdom, the light of love is more resplendent. In man we find the power of attraction among the elements which compose his material body, plus the attraction which produces cellular admixture or augmentative power, plus the attraction which characterizes the sensibilities of the animal kingdom, but still beyond and above all these lower powers we discover in the being of man the attraction of heart, the susceptibilities and affinities which bind men together, enabling them to live and associate in friendship and solidarity. It is, therefore, evident that in the world of humanity the greatest king and sovereign is love. If love were extinguished, the power of attraction dispelled, the affinity of human hearts destroyed, the phenomena of human life would disappear.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "16 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", pp. 255-256)

[from the Writings of Bahá’u’lláh:]

#409. O SON OF BEAUTY! By My spirit and by My favor! By My mercy and by My beauty! All that I have revealed unto thee with the tongue of power, and have written for thee with the pen of might, hath been in accordance with thy capacity and understanding, not with My state and the melody of My voice.

(Bahá’u’lláh: The Hidden Words, Arabic #67)

#410. Upon the inmost reality of each and every created thing He hath shed the light of one of His names, and made it a recipient of the glory of one of His attributes. Upon the reality of man, however, He hath focused the radiance of all of His names and attributes, and made it a mirror of His own Self.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, p. 65)

#411. Meditate on what the poet hath written: "Wonder not, if my Best-Beloved be closer to me than mine own self; wonder at this, that I, despite such nearness, should still be so far from Him."... Considering what God hath revealed, that "We are closer to man than his life-vein," the poet hath, in allusion to this verse, stated that, though the revelation of my Best-Beloved hath so permeated my being that He is closer to me than my life-vein, yet, notwithstanding my certitude of its reality and my recognition of my station, I am still so far removed from Him. By this he meaneth that his heart, which is the seat of the All-Merciful and the throne wherein abideth the splendor of His revelation, is forgetful of its Creator, hath strayed from His path, hath shut out itself from His glory, and is stained with the defilement of earthly desires.

It should be remembered in this connection that the one true God is in Himself exalted beyond and above proximity and remoteness. His reality transcendeth such limitations. His relationship to His creatures knoweth no degrees. That some are near and others are far is to be ascribed to the manifestations themselves.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, pp. 185-186)

[from the Writings of ‘Abdu’l-Bahá:]

#412. All divine philosophers and men of wisdom and understanding, when observing these endless beings, have considered that in this great and infinite universe all things end in the mineral kingdom, that the outcome of the mineral kingdom is the vegetable kingdom, the outcome of the vegetable kingdom is the animal kingdom and the outcome of the animal kingdom the world of man. The consummation of this limitless universe with all its grandeur and glory hath been man himself, who in this world of being toileth and suffereth for a time, with divers ills and pains, and ultimately disintegrates, leaving no trace and no fruit after him. Were it so, there is no doubt that this infinite universe with all its perfections has ended in sham and delusion with no result, no fruit, no permanence and no effect. It would be utterly without meaning. They were thus convinced that such is not the case, that this Great Workshop with all its power, its bewildering magnificence and endless perfections, cannot eventually come to naught. That still another life should exist is thus certain, and, just as the vegetable kingdom is unaware of the world of man, so we, too, know not of the Great Life hereafter that followeth the life of man here below. Our non-comprehension of that life, however, is no proof of its non-existence. The mineral world, for instance, is utterly unaware of the world of man and cannot comprehend it, but the ignorance of a thing is no proof of its non-existence. Numerous and conclusive proofs exist that go to show that this infinite world cannot end with this human life.

(‘Abdu’l-Bahá: Tablet to August Forel, pp. 13-14)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#413. The greatest power in the realm and range of human existence is spirit—the divine breath which animates and pervades all things. It is manifested throughout creation in different degrees and kingdoms.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 April 1912, Talk to Theosophical Society, Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D.C., Notes by Joseph H. Hannen", p. 58)

#414. Man is not man simply because of bodily attributes. The standard of divine measure and judgment is his intelligence and spirit.

Therefore, let this be the only criterion and estimate, for this is the image and likeness of God.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "30 April 1912, Talk at Fourth Annual Conference of the National Association for the Advancement of Colored People, Handel Hall, Chicago, Illinois, Notes by Joseph H. Hannen", p. 70)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#415. Know that spirit in general is divided into five sorts—the vegetable spirit, the animal spirit, the human spirit, the spirit of faith, and the divine spirit of sanctity.

The vegetable spirit is the virtue augmentative, or growing or vegetative faculty, which results from the admixture of the simple elements, with the cooperation of water, air and heat.

The animal spirit is the virtue perceptive resulting from the admixture and absorption of the vital elements generated in the heart, which apprehend sense-impressions.

The human spirit consists of the rational, or logical, reasoning faculty, which apprehends general ideas and things intelligible and perceptible….

But the spirit of faith which is of the Kingdom consists of the all-comprehending grace and the perfect attainment and the power of sanctity and the divine effulgence from the Sun of Truth on luminous light-seeking essences from the presence of the divine Unity. And by this Spirit is the life of the spirit of man, when it is fortified thereby, as Christ saith: "That which is born of the Spirit is Spirit." And this Spirit hath both restitution and return, inasmuch as it consists of the Light of God and the unconditioned grace. So, having regard to this state and station, Christ announced that John the Baptist was Elias, who was to come before Christ. And the likeness of this station is as that of lamps kindled: for these in respect to their glasses and oil-holders, are different, but in respect to their light, One, and in respect to their illumination, One; nay, each one is identical with the other, without imputation of plurality, or diversity or multiplicity or separateness. This is the Truth and beyond the Truth there is only error.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, pp. 370-371)

[from the Writings of ‘Abdu’l-Bahá:]

#416. ….the Power of the Holy Spirit shineth radiantly in the realities of the Messengers of God, and strengtheneth Their will in such wise as to influence a great nation for thousands of years and to regenerate the human soul and revive mankind.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 27)

[from the talks of ‘Abdu’l-Bahá:]

#417. Christ was not in need of baptism; but as at that time it was an acceptable and praiseworthy action, and a sign of the glad tidings of the Kingdom, therefore, He confirmed it. However, afterward He said the true baptism is not with material water, but it must be with spirit and with water. In this case water does not signify material water, for elsewhere it is explicitly said baptism is with spirit and with fire, from which it is clear that the reference is not to material fire and material water, for baptism with fire is impossible.

Therefore, the spirit is the bounty of God, the water is knowledge and life, and the fire is the love of God. For material water does not purify the heart of man; no, it cleanses his body. But the heavenly water and spirit, which are knowledge and life, make the human heart good and pure; the heart which receives a portion of the bounty of the Spirit becomes sanctified, good and pure—that is to say, the reality of man becomes purified and sanctified from the impurities of the world of nature. These natural impurities are evil qualities: anger, lust, worldliness, pride, lying, hypocrisy, fraud, self-love, etc.

Man cannot free himself from the rage of the carnal passions except by the help of the Holy Spirit. That is why He says baptism with the spirit, with water and with fire is necessary, and that it is essential—that is to say, the spirit of divine bounty, the water of knowledge and life, and the fire of the love of God. Man must be baptized with this spirit, this water and this fire so as to become filled with the eternal bounty. Otherwise, what is the use of baptizing with material water? No, this baptism with water was a symbol of repentance, and of seeking forgiveness of sins.

But in the cycle of Bahá’u’lláh there is no longer need of this symbol; for its reality, which is to be baptized with the spirit and love of God, is understood and established.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 19: "The Baptism of Christ", p. 92)

#418. ….the spirit of Christ is a heavenly grace which descends from heaven; whosoever receives light from that spirit in abundance—that is to say, the heavenly teachings—finds everlasting life.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 21: "The Symbolism of the Bread and the Wine", p. 98)

#419. The Holy Spirit is the Bounty of God and the luminous rays which emanate from the Manifestations….

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 25: "The Holy Spirit", p. 108)

#420. This Holy Spirit is the mediator between God and His creatures. It is like a mirror facing the sun. As the pure mirror receives light from the sun and transmits this bounty to others, so the Holy Spirit is the mediator of the Holy Light from the Sun of Reality, which it gives to the sanctified realities. It is adorned with all the divine perfections. Every time it appears, the world is renewed, and a new cycle is founded. The body of the world of humanity puts on a new garment. #421. It can be compared to the spring; whenever it comes, the world passes from one condition to another. Through the advent of the season of spring the black earth and the fields and wildernesses will become verdant and blooming, and all sorts of flowers and sweet-scented herbs will grow; the trees will have new life, and new fruits will appear, and a new cycle is founded. The appearance of the Holy Spirit is like this. Whenever it appears, it renews the world of humanity and gives a new spirit to the human realities: it arrays the world of existence in a praiseworthy garment, dispels the darkness of ignorance, and causes the radiation of the light of perfections. Christ with this power has renewed this cycle; the heavenly spring with the utmost freshness and sweetness spread its tent in the world of humanity, and the life-giving breeze perfumed the nostrils of the enlightened ones.

In the same way, the appearance of Bahá’u’lláh was like a new springtime which appeared with holy breezes, with the hosts of everlasting life, and with heavenly power. It established the Throne of the Divine Kingdom in the center of the world and, by the power of the Holy Spirit, revived souls and established a new cycle.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 36: "The Five Aspects of Spirit", p. 145)

#422. Since the Sanctified Realities, the supreme Manifestations of God, surround the essence and qualities of the creatures, transcend and contain existing realities and understand all things, therefore, Their knowledge is divine knowledge, and not acquired—that is to say, it is a holy bounty; it is a divine revelation.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 40: "The Knowledge of the Divine Manifestations", pp. 157-158)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#423. Show love to all; ‘Love is the breath of the Holy Spirit in the heart of Man’.

(‘Abdu’l-Bahá: Paris Talks, "The Pitiful Causes of War, and the Duty of Everyone to Strive for Peace, October 21st", p. 30)

#424. By the power of the Holy Spirit, working through his soul, man is able to perceive the Divine reality of things. All great works of art and science are witnesses to this power of the Spirit.

The same Spirit gives Eternal Life.

(‘Abdu’l-Bahá: Paris Talks, "Discourse at ‘L’Alliance Spiritualiste, Salle de l’Athenee, St. Germain, Paris, November 9th", p. 85)

#425. The greatest power of the Holy Spirit exists in the Divine Manifestations of the Truth. Through the power of the Spirit the Heavenly Teaching has been brought into the World of Humanity. Through the power of the Spirit life everlasting has come to the children of men. Through the power of the Spirit the Divine Glory has shone from East to West, and through the power of the same Spirit will the divine virtues of humanity become manifest.

(‘Abdu’l-Bahá: Paris Talks, "Discourse at ‘L’Alliance Spiritualiste, Salle de l’Athenee, St. Germain, Paris, November 9th", p. 87)

#426. .…if the spiritual qualities of the soul, open to the breath of the Divine Spirit, are never used, they become atrophied, enfeebled, and at last incapable; whilst the soul’s material qualities alone being exercised, they become terribly powerful—and the unhappy, misguided man, becomes more savage, more unjust, more vile, more cruel, more malevolent than the lower animals themselves.

(‘Abdu’l-Bahá: Paris Talks, "Concerning Body, Soul and Spirit, 4 Avenue de Camoens, Paris, Friday morning, November 17th", p. 97)

#427. It is only by the breath of the Holy Spirit that spiritual development can come about. No matter how the material world may progress, no matter how splendidly it may adorn itself, it can never be anything but a lifeless body unless the soul is within, for it is the soul that animates the body; the body alone has no real significance. Deprived of the blessings of the Holy Spirit the material body would be inert.

(‘Abdu’l-Bahá: Paris Talks, "Theosophical Society, Paris", p. 133)

#428. In the teaching of Bahá’u’lláh, it is written: "By the Power of the Holy Spirit alone is man able to progress, for the power of man is limited and the Divine Power is boundless."

(‘Abdu’l-Bahá: Paris Talks, "The Eleventh Principle: The Power of the Holy Spirit, 4 Avenue de Camoens, Paris, November 18th", p. 163)

#429. There is, however, another Spirit, which may be termed the Divine, to which Jesus Christ refers when He declares that man must be born of its quickening and baptized with its living fire. Souls deprived of that Spirit are accounted as dead, though they are possessed of the human spirit. Jesus Christ has pronounced them dead inasmuch as they have no portion of the Divine Spirit. He says, "Let the dead bury their dead." In another instance He declares, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." By this He means that souls, though alive in the human kingdom, are nevertheless dead if devoid of this particular spirit of divine quickening. They have not partaken of the divine life of the higher Kingdom, for the soul which partakes of the power of the Divine Spirit is, verily, living.

This quickening spirit emanates spontaneously from the Sun of Truth, from the reality of Divinity, and is not a revelation or a manifestation. It is like the rays of the sun. The rays are emanations from the sun. This does not mean that the sun has become divisible, that a part of the sun has come out into space. This plant beside me has risen from the seed; therefore, it is a manifestation and unfoldment of the seed. The seed, as you can see, has unfolded in manifestation, and the result is this plant. Every leaf of the plant is a part of the seed. But the reality of Divinity is indivisible, and each individual of humankind cannot be a part of it as is often claimed. Nay, rather, the individual realities of mankind, when spiritually born, are emanations from the reality of Divinity, just as the flame, heat and light of the sun are the effulgence of the sun and not a part of the sun itself. Therefore, a spirit has emanated from the reality of Divinity, and its effulgences have become visible in human entities or realities. This ray and this heat are permanent. There is no cessation in the effulgence. As long as the sun exists, the heat and light will exist, and inasmuch as eternality is a property of Divinity, this emanation is everlasting. There is no cessation in its outpouring. The more the world of humanity develops, the more the effulgences or emanations of Divinity will become revealed, just as the stone, when it becomes polished and pure as a mirror, will reflect in fuller degree the glory and splendor of the sun.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 April 1912, Talk to Theosophical Society, Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D.C., Notes by Joseph H. Hannen", pp. 58-59)

#430. ….divine virtues are the breathings of the Holy Spirit itself.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "18 June 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Emma C. Melick", p. 205)

#431. Just as the human spirit of life is the cause of coordination among the various parts of the human organism, the Holy Spirit is the controlling cause of the unity and coordination of mankind. That is to say, the bond or oneness of humanity cannot be effectively established save through the power of the Holy Spirit, for the world of humanity is a composite body, and the Holy Spirit is the animating principle of its life.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "16 September 1912, Talk at Home of Mrs. Corinne True, 5338 Kenmore Avenue, Chicago, Illinois, Notes by Gertrude Buikema", p. 321)

#432. The spirit of man must acquire its bounties from the Kingdom of God in order that it may become the mirror and manifestation of lights and the dawning point of divine traces….

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "20 September 1912, Talk at Home of Dr. and Mrs. Clement Woolson, 870 Laurel Avenue, St. Paul, Minnesota, From Stenographic Notes", p. 330)

[from the Writings of Bahá’u’lláh:]

#433. Wert thou to attain to but a dewdrop of the crystal waters of divine knowledge, thou wouldst readily realize that true life is not the life of the flesh but the life of the spirit. For the life of the flesh is common to both men and animals, whereas the life of the spirit is possessed only by the pure in heart who have quaffed from the ocean of faith and partaken of the fruit of certitude. This life knoweth no death, and this existence is crowned by immortality. Even as it hath been said: "He who is a true believer liveth both in this world and in the world to come." If by "life" be meant this earthly life, it is evident that death must needs overtake it.

Similarly, the records of all the scriptures bear witness to this lofty truth and this most exalted word.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 128, pp. 110-111)

#434. O SON OF THE WONDROUS VISION! I have breathed within thee a breath of My own Spirit, that thou mayest be My lover. Why hast thou forsaken Me and sought a beloved other than Me?

(Bahá’u’lláh: The Hidden Words, Arabic #19)

#435. He Who is both the Beginning and the End, He Who is both Stillness and Motion, is now manifest before your eyes. Behold how, in this Day, the Beginning is reflected in the End, how out of Stillness Motion hath been engendered. This motion hath been generated by the potent energies which the words of the Almighty have released throughout the entire creation. Whoso hath been quickened by its vitalizing power, will find himself impelled to attain the court of the Beloved; and whoso hath deprived himself therefrom, will sink into irretrievable despondency.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXV, p. 168)

#436. O thou who hast set foot in the wilderness of knowledge and taken abode within the ark of wisdom! Not until thou hast grasped the mysteries concealed in that which We shall relate unto thee canst thou hope to attain to the stations of faith and certitude in the Cause of God and in those who are the Manifestations of His Cause, the Daysprings of His Command, the Treasuries of His revelation, and the Repositories of His knowledge. Shouldst thou fail in this, thou wouldst be numbered with them that have not striven for the Cause of God, nor inhaled the fragrance of faith from the raiment of certitude, nor scaled the heights of the divine unity, nor yet recognized the stations of divine singleness within the Embodiments of praise and the Essences of sanctity.

Strive then, O My brother, to apprehend this matter, that the veils may be lifted from the face of thy heart and that thou mayest be reckoned among them whom God hath graced with such penetrating vision as to behold the most subtle realities of His dominion, to fathom the mysteries of His kingdom, to perceive the signs of His transcendent Essence in this mortal world, and to attain a station wherein one seeth no distinction amongst His creatures and findeth no flaw in the creation of the heavens and the earth.

(Bahá’u’lláh: Gems of Divine Mysteries, paragraphs 4-5, pp. 5-6)

[from the talks of ‘Abdu’l-Bahá:]

#437. The fourth degree of spirit is the heavenly spirit; it is the spirit of faith and the bounty of God; it comes from the breath of the Holy Spirit, and by the divine power it becomes the cause of eternal life. It is the power which makes the earthly man heavenly, and the imperfect man perfect. It makes the impure to be pure, the silent eloquent; it purifies and sanctifies those made captive by carnal desires; it makes the ignorant wise.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 36: "The Five Aspects of Spirit", pp. 144-145)

#438. The human spirit which distinguishes man from the animal is the rational soul, and these two names—the human spirit and the rational soul—designate one thing. This spirit, which in the terminology of the philosophers is the rational soul, embraces all beings, and as far as human ability permits discovers the realities of things and becomes cognizant of their peculiarities and effects, and of the qualities and properties of beings. But the human spirit, unless assisted by the spirit of faith, does not become acquainted with the divine secrets and the heavenly realities. It is like a mirror which, although clear, polished and brilliant, is still in need of light. Until a ray of the sun reflects upon it, it cannot discover the heavenly secrets.

But the mind is the power of the human spirit. Spirit is the lamp; mind is the light which shines from the lamp. Spirit is the tree, and the mind is the fruit. Mind is the perfection of the spirit and is its essential quality, as the sun’s rays are the essential necessity of the sun.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 55: "Soul, Spirit and Mind", pp. 208-209)

#439. Question.—It is said in the Kitáb-i-Aqdas "...whoso is deprived thereof, hath gone astray, though he be the author of every righteous deed." What is the meaning of this verse?

Answer.—This blessed verse means that the foundation of success and salvation is the knowledge of God, and that the results of the knowledge of God are the good actions which are the fruits of faith.

If man has not this knowledge, he will be separated from God, and when this separation exists, good actions have not complete effect. This verse does not mean that the souls separated from God are equal, whether they perform good or bad actions. It signifies only that the foundation is to know God, and the good actions result from this knowledge. Nevertheless, it is certain that between the good, the sinners and the wicked who are veiled from God there is a difference. For the veiled one who has good principles and character deserves the pardon of God, while he who is a sinner, and has bad qualities and character, is deprived of the bounties and blessings of God. Herein lies the difference.

Therefore, the blessed verse means that good actions alone, without the knowledge of God, cannot be the cause of eternal salvation, everlasting success, and prosperity, and entrance into the Kingdom of God.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 65: "Explanation of a Verse in the Kitáb-i-Aqdas", p. 238)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#440. Spirit cannot be perceived by the material senses of the physical body, excepting as it is expressed in outward signs and works. The human body is visible, the soul is invisible. It is the soul nevertheless that directs a man’s faculties, that governs his humanity.

(‘Abdu’l-Bahá: Paris Talks, "Discourse at ‘L’Alliance Spiritualiste, Salle de l’Athenee, St. Germain, Paris, November 9th", p. 86)

#441. The first sign of faith is love.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 September 1912, Talk at Home of Mrs. Roberts, Denver, Colorado, From Stenographic Notes", p. 337)

[from the Writings of Bahá’u’lláh:]

#442. Observe, how thou art asleep in a dwelling, and its doors are barred; on a sudden thou findest thyself in a far-off city, which thou enterest without moving thy feet or wearying thy body; without using thine eyes, thou seest; without taxing thine ears, thou hearest; without a tongue, thou speakest. And perchance when ten years are gone, thou wilt witness in the outer world the very things thou hast dreamed tonight....

Now there are many wisdoms to ponder in the dream, which none but the people of this Valley can comprehend in their true elements. First, what is this world, where without eye and ear and hand and tongue a man puts all of these to use? Second, how is it that in the outer world thou seest today the effect of a dream, when thou didst vision it in the world of sleep some ten years past? Consider the difference between these two worlds and the mysteries which they conceal, that thou mayest attain to divine confirmations and heavenly discoveries and enter the regions of holiness.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Wonderment", pp. 32-33)

#443. Consider thy state when asleep. Verily, I say, this phenomenon is the most mysterious of the signs of God amongst men, were they to ponder it in their hearts. Behold how the thing which thou hast seen in thy dream is, after a considerable lapse of time, fully realized. Had the world in which thou didst find thyself in thy dream been identical with the world in which thou livest, it would have been necessary for the event occurring in that dream to have transpired in this world at the very moment of its occurrence. Were it so, you yourself would have borne witness unto it. This being not the case, however, it must necessarily follow that the world in which thou livest is different and apart from that which thou hast experienced in thy dream. This latter world hath neither beginning nor end. It would be true if thou wert to contend that this same world is, as decreed by the All-Glorious and Almighty God, within thy proper self and is wrapped up within thee. It would equally be true to maintain that thy spirit, having transcended the limitations of sleep and having stripped itself of all earthly attachment, hath, by the act of God, been made to traverse a realm which lieth hidden in the innermost reality of this world.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Suríy-i-Vafá" or "Tablet to Vafá", pp. 187-188)

#444. I beseech Thee, by the potency of Thy will and the compelling power of Thy purpose, to make of what Thou didst reveal unto me in my sleep the surest foundation for the mansions of Thy love that are within the hearts of Thy loved ones, and the best instrument for the revelation of the tokens of Thy grace and Thy loving-kindness.

(Bahá’u’lláh: Prayers and Meditations, Selection CLVI, p. 249)

[from the talks of ‘Abdu’l-Bahá:]

#445. In wakefulness the eye of man sees at the utmost as far as one hour of distance because through the instrumentality of the body the power of the spirit is thus determined; but with the inner sight and the mental eye it sees America, and it can perceive that which is there, and discover the conditions of things and organize affairs. If, then, the spirit were the same as the body, it would be necessary that the power of the inner sight should also be in the same proportion. Therefore, it is evident that this spirit is different from the body, and that the bird is different from the cage, and that the power and penetration of the spirit is stronger without the intermediary of the body.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 61: "The Immortality of the Spirit—Session 2", p. 228)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#446. It is the light of the intellect which gives us knowledge and understanding, and without this light the physical eyes would be useless.

This light of the intellect is the highest light that exists, for it is born of the Light Divine.

The light of the intellect enables us to understand and realize all that exists, but it is only the Divine Light that can give us sight for the invisible things, and which enables us to see truths that will only be visible to the world thousands of years hence.

It was the Divine Light which enabled the prophets to see two thousand years in advance what was going to take place and today we see the realization of their vision. Thus it is this Light which we must strive to seek, for it is greater than any other.

(‘Abdu’l-Bahá: Paris Talks, "The Two Kinds of Light, November 5th", p. 69)

#447. The soul has two main faculties. (a) As outer circumstances are communicated to the soul by the eyes, ears, and brain of a man, so does the soul communicate its desires and purposes through the brain to the hands and tongue of the physical body, thereby expressing itself. The spirit in the soul is the very essence of life. (b) The second faculty of the soul expresses itself in the world of vision, where the soul inhabited by the spirit has its being, and functions without the help of the material bodily senses. There, in the realm of vision, the soul sees without the help of the physical eye, hears without the aid of the physical ear, and travels without dependence upon physical motion. It is, therefore, clear that the spirit in the soul of man can function through the physical body by using the organs of the ordinary senses, and that it is able also to live and act without their aid in the world of vision. This proves without a doubt the superiority of the soul of man over his body, the superiority of spirit over matter.

(‘Abdu’l-Bahá: Paris Talks, "Discourse at ‘L’Alliance Spiritualiste, Salle de l’Athenee, St. Germain, Paris, November 9th", p. 86)

#448. It is an axiomatic fact that while you meditate you are speaking with your own spirit. In that state of mind you put certain questions to your spirit and the spirit answers: the light breaks forth and the reality is revealed.

You cannot apply the name "man" to any being void of this faculty of meditation; without it he would be a mere animal, lower than the beasts.

(‘Abdu’l-Bahá: Paris Talks, "Address by ‘Abdu’l-Bahá at the Friends’ Meeting House, St. Martin’s Lane, London, W.C., Sunday, January 12th, 1913", pp. 174-175)

#449. Meditation is the key for opening the doors of mysteries. In that state man abstracts himself: in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves. To illustrate this, think of man as endowed with two kinds of sight; when the power of insight is being used the outward power of vision does not see.

This faculty of meditation frees man from the animal nature, discerns the reality of things, puts man in touch with God.

(‘Abdu’l-Bahá: Paris Talks, "Address by ‘Abdu’l-Bahá at the Friends’ Meeting House, St. Martin’s Lane, London, W.C., Sunday, January 12th, 1913", p. 175)

#450. The retina of outer vision, though sensitive and delicate, may, nevertheless, be a hindrance to the inner eye which alone can perceive. The bestowals of God which are manifest in all phenomenal life are sometimes hidden by intervening veils of mental and mortal vision which render man spiritually blind and incapable, but when those scales are removed and the veils rent asunder, then the great signs of God will become visible, and he will witness the eternal light filling the world. The bestowals of God are all and always manifest. The promises of heaven are ever present. The favors of God are all-surrounding, but should the conscious eye of the soul of man remain veiled and darkened, he will be led to deny these universal signs and remain deprived of these manifestations of divine bounty. Therefore, we must endeavor with heart and soul in order that the veil covering the eye of inner vision may be removed, that we may behold the manifestations of the signs of God, discern His mysterious graces and realize that material blessings as compared with spiritual bounties are as nothing.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss, p. 90)

#451. ….just as the outer sense of sight is necessary to him, he should also possess insight and conscious perception;….

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "20 September 1912, Talk at Home of Mr. Albert L. Hall, 2030 Queen Avenue South, Minneapolis, Minnesota, Notes by Ellen T. Pursell", p. 328)

#452. ….in the world of dreams the soul sees when the eyes are closed. The man is seemingly dead, lies there as dead; the ears do not hear, yet he hears. The body lies there, but he—that is, the soul—travels, sees, observes. All the instruments of the body are inactive, all the functions seemingly useless. Notwithstanding this, there is an immediate and vivid perception by the soul. Exhilaration is experienced. The soul journeys, perceives, senses. It often happens that a man in a state of wakefulness has not been able to accomplish the solution of a problem, and when he goes to sleep, he will reach that solution in a dream. How often it has happened that he has dreamed, even as the prophets have dreamed, of the future; and events which have thus been foreshadowed have come to pass literally.

Therefore, we learn that the immortality of the soul, or spirit, is not contingent or dependent upon the so-called immortality of the body,….

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 November 1912, Talk at Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D. C., Notes by Joseph H. Hannen", p. 416)

[Writings of Shoghi Effendi:]

#453. There is a fundamental difference between Divine Revelation as vouchsafed by God to His Prophets, and the spiritual experiences and visions which individuals may have. The latter should, under no circumstances, be construed as constituting an infallible source of guidance, even for the person experiencing them.

(Shoghi Effendi: Directives of the Guardian, Selection #213, "Visions", p. 80)

[The reader may want to refer to sections III. E. 3. and III. E. 4. for similar quotes.]

[from the Writings of Bahá’u’lláh:]

#454. Immeasurably exalted is the Almighty Who hath created these powers ["the gift of understanding," "the power to discern the truth in all things,"and "the power of vision, the chief instrument whereby his understanding can function"], and revealed them in the body of man.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCV, p. 194)

#455. The word of God which the Supreme Pen hath recorded on the fifth leaf of the Most Exalted Paradise is this: Above all else, the greatest gift and the most wondrous blessing hath ever been and will continue to be Wisdom. It is man’s unfailing Protector. It aideth him and strengtheneth him. Wisdom is God’s Emissary and the Revealer of His Name the Omniscient. Through it the loftiness of man’s station is made manifest and evident. It is all-knowing and the foremost Teacher in the school of existence. It is the Guide and is invested with high distinction. Thanks to its educating influence earthly beings have become imbued with a gem-like spirit which outshineth the heavens. In the city of justice it is the unrivalled Speaker Who, in the year nine, illumined the world with the joyful tidings of this Revelation. And it was this peerless Source of wisdom that at the beginning of the foundation of the world ascended the stair of inner meaning and when enthroned upon the pulpit of utterance, through the operation of the divine Will, proclaimed two words. The first heralded the promise of reward, while the second voiced the ominous warning of punishment. The promise gave rise to hope and the warning begat fear. Thus the basis of world order hath been firmly established upon these twin principles. Exalted is the Lord of Wisdom, the Possessor of Great Bounty.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Kalimát-i-Firdawsíyyih" or "Words of Paradise", p. 66)

[from the talks of ‘Abdu’l-Bahá:]

#456. The animal is the captive of the senses and bound by them; all that is beyond the senses, the things that they do not control, the animal can never understand, although in the outer senses it is greater than man. Hence it is proved and verified that in man there is a power of discovery by which he is distinguished from the animals, and this is the spirit of man.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 48: "The Difference Existing between Man and Animal", p. 188)

#457. The human spirit which distinguishes man from the animal is the rational soul, and these two names—the human spirit and the rational soul—designate one thing. This spirit, which in the terminology of the philosophers is the rational soul, embraces all beings, and as far as human ability permits discovers the realities of things and becomes cognizant of their peculiarities and effects, and of the qualities and properties of beings. But the human spirit, unless assisted by the spirit of faith, does not become acquainted with the divine secrets and the heavenly realities. It is like a mirror which, although clear, polished and brilliant, is still in need of light. Until a ray of the sun reflects upon it, it cannot discover the heavenly secrets.

But the mind is the power of the human spirit. Spirit is the lamp; mind is the light which shines from the lamp. Spirit is the tree, and the mind is the fruit. Mind is the perfection of the spirit and is its essential quality, as the sun’s rays are the essential necessity of the sun.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 55: "Soul, Spirit and Mind", pp. 208-209)

#458. The first condition of perception in the world of nature is the perception of the rational soul. In this perception and in this power all men are sharers, whether they be neglectful or vigilant, believers or deniers. This human rational soul is God’s creation; it encompasses and excels other creatures; as it is more noble and distinguished, it encompasses things. The power of the rational soul can discover the realities of things, comprehend the peculiarities of beings, and penetrate the mysteries of existence. All sciences, knowledge, arts, wonders, institutions, discoveries and enterprises come from the exercised intelligence of the rational soul. There was a time when they were unknown, preserved mysteries and hidden secrets; the rational soul gradually discovered them and brought them out from the plane of the invisible and the hidden into the realm of the visible. This is the greatest power of perception in the world of nature, which in its highest flight and soaring comprehends the realities, the properties and the effects of the contingent beings.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 58: "The Degree of Knowledge Possessed by Man and the Divine Manifestations", pp. 217-218)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#459. God’s greatest gift to man is that of intellect, or understanding.

The understanding is the power by which man acquires his knowledge of the several kingdoms of creation, and of various stages of existence, as well as of much which is invisible.

Possessing this gift, he is, in himself, the sum of earlier creations—he is able to get into touch with those kingdoms; and by this gift, he can frequently, through his scientific knowledge, reach out with prophetic vision.

Intellect is, in truth, the most precious gift bestowed upon man by the Divine Bounty. Man alone, among created beings, has this wonderful power.

All creation, preceding Man, is bound by the stern law of nature. The great sun, the multitudes of stars, the oceans and seas, the mountains, the rivers, the trees, and all animals, great or small—none is able to evade obedience to nature’s law.

Man alone has freedom, and, by his understanding or intellect, has been able to gain control of and adapt some of those natural laws to his own needs. By the power of his intellect he has discovered means by which he not only traverses great continents in express trains and crosses vast oceans in ships, but, like the fish he travels under water in submarines, and, imitating the birds, he flies through the air in airships.

Man has succeeded in using electricity in several ways—for light, for motive power, for sending messages from one end of the earth to the other—and by electricity he can even hear a voice many miles away!

By this gift of understanding or intellect he has also been able to use the rays of the sun to picture people and things, and even to capture the form of distant heavenly bodies.

We perceive in what numerous ways man has been able to bend the powers of nature to his will.

How grievous it is to see how man has used his God-given gift to frame instruments of war, for breaking the Commandment of God ‘Thou shalt not kill’, and for defying Christ’s injunction to ‘Love one another’.

God gave this power to man that it might be used for the advancement of civilization, for the good of humanity, to increase love and concord and peace. But man prefers to use this gift to destroy instead of to build, for injustice and oppression, for hatred and discord and devastation, for the destruction of his fellow-creatures, whom Christ has commanded that he should love as himself!

I hope that you will use your understanding to promote the unity and tranquillity of mankind, to give enlightenment and civilization to the people, to produce love in all around you, and to bring about the universal peace.

Study the sciences, acquire more and more knowledge. Assuredly one may learn to the end of one’s life! Use your knowledge always for the benefit of others; so may war cease on the face of this beautiful earth, and a glorious edifice of peace and concord be raised. Strive that your high ideals may be realized in the Kingdom of God on earth, as they will be in Heaven.

(‘Abdu’l-Bahá: Paris Talks, "God’s Greatest Gift to Man, Thursday, October 26th", pp. 41-43)

#460. If we look with a perceiving eye upon the world of creation, we find that all existing things may be classified as follows: .... fourth, human—the highest specialized organism of visible creation, embodying the qualities of the mineral, vegetable and animal plus an ideal endowment absolutely absent in the lower kingdoms—the power of intellectual investigation into the mysteries of outer phenomena.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "19 April 1912, Talk at Earl Hall, Columbia University, New York, From Stenographic Notes", p. 29)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#461. ….the human spirit has its limitations. It cannot comprehend the phenomena of the Kingdom transcending the human station, for it is a captive of powers and life forces which have their operation upon its own plane of existence, and it cannot go beyond that boundary.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 April 1912, Talk to Theosophical Society, Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D.C.", p. 58)

#462. Is it not astonishing that although man has been created for the knowledge and love of God, for the virtues of the human world, for spirituality, heavenly illumination and eternal life, nevertheless, he continues ignorant and negligent of all this? Consider how he seeks knowledge of everything except knowledge of God….How much he is attracted to the mysteries of matter, and how completely unaware he is of the mysteries of Divinity!

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "6 July 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Emma C. Melick", pp. 226-227)

[from the talks of ‘Abdu’l-Bahá:]

#463. ....let us take the power of memory. If you carry a pigeon from here to a distant country, and there set it free, it will return, for it remembers the way. Take a dog from here to the center of Asia, set him free, and he will come back here and never once lose the road. So it is with the other powers such as hearing, sight, smell, taste and touch.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 48: "The Difference Existing between Man and Animal", p. 187)

#464. The animal spirit is the power of all the senses, which is realized from the composition and mingling of elements; when this composition decomposes, the power also perishes and becomes annihilated. It may be likened to this lamp: when the oil, wick and fire are combined, it is lighted; and when this combination is dissolved—that is to say, when the combined parts are separated from one another—the lamp also is extinguished.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 55: "Soul, Spirit and Mind", p. 208)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#465. Like the animal, man possesses the faculties of the senses, is subject to heat, cold, hunger, thirst, etc….

….man, being the culmination of all that went before and thus superior to all previous evolutions, contains all the lower world within himself.

(‘Abdu’l-Bahá: Paris Talks, "Concerning Body, Soul and Spirit, 4 Avenue de Camoens, Paris, Friday morning, November 17th", pp. 96-97)

#466. If we look with a perceiving eye upon the world of creation, we find that all existing things may be classified as follows: .... third, animal—possessing the attributes of the mineral and vegetable plus the power of sense perception; ....

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "19 April 1912, Talk at Earl Hall, Columbia University, New York, From Stenographic Notes", p. 29)

#467. The animal possesses no power of ideation or conscious intelligence; it is a captive of the senses and deprived of that which lies beyond them. It is subject to what the eye sees, the ear hears, the nostrils sense, the taste detects and touch reveals. These sensations are acceptable and sufficient for the animal. But that which is beyond the range of the senses, that realm of phenomena through which the conscious pathway to the Kingdom of God leads, the world of spiritual susceptibilities and divine religion—of these the animal is completely unaware, for in its highest station it is a captive of nature.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", p. 177)

#468. The animal kingdom in turn possesses the qualities of the mineral and vegetable plus the five senses of perception whereof the kingdoms below it are lacking. Likewise, the power of memory inherent in the animal does not exist in the lower kingdoms.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 July 1912, Talk to Theosophical Society, The Kensington, Exeter and Boylston Streets, Boston, Massachusetts, Notes by Edna McKinney", p. 240)

[from the Writings of ‘Abdu’l-Bahá:]

#469. In the vegetable world,…there is the power of growth, and that power of growth is the spirit.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 9)

[from the talks of ‘Abdu’l-Bahá:]

#470. The vegetable spirit is the power of growth which is brought about in the seed through the influence of other existences.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 55: "Soul, Spirit and Mind", p. 208)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#471. The plant has the power of existing and growing.

(‘Abdu’l-Bahá: Paris Talks, "God Comprehends All: He cannot be Comprehended, Friday evening, October 20th", p. 25)

#472. If we look with a perceiving eye upon the world of creation, we find that all existing things may be classified as follows: .... second, vegetable—possessing the virtues of the mineral plus the power of augmentation or growth, indicating a degree higher and more specialized than the mineral; ....

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "19 April 1912, Talk at Earl Hall, Columbia University, New York, From Stenographic Notes", p. 29)

#473. The greatest power in the realm and range of human existence is spirit—the divine breath which animates and pervades all things. It is manifested throughout creation in different degrees or kingdoms. In the vegetable kingdom it is the augmentative spirit or power of growth, the animus of life and development in plants, trees and organisms of the floral world.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 April 1912, Talk to Theosophical Society, Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D.C., Notes by Joseph H. Hannen", p. 58)

[from the Writings of ‘Abdu’l-Bahá:]

#474. As to the existence of spirit in the mineral: it is indubitable that minerals are endowed with a spirit and life according to the requirements of that stage. This unknown secret, too, hath become known unto the materialists who now maintain that all beings are endowed with life, even as He saith in the Qur’án, ‘All things are living’.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 9)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#475. The mineral kingdom possesses the power of existing.

(‘Abdu’l-Bahá: Paris Talks, "God Comprehends All: He cannot be Comprehended, Friday evening, October 20th", p. 25)

#476. The whole physical creation is perishable. These material bodies are composed of atoms; when these atoms begin to separate decomposition sets in, then comes what we call death. This composition of atoms, which constitutes the body or mortal element of any created being, is temporary. When the power of attraction, which holds these atoms together, is withdrawn, the body, as such, ceases to exist.

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of the Spirit, 15 Rue Greuze, Paris, November 10th", pp. 90-91)

#477. If the atoms which compose the kingdom of the minerals were without affinity for each other, the earth would never have been formed, the universe could not have been created. Because they have affinity for each other, the power of life is able to manifest itself, and the organisms of the phenomenal world become possible. When this attraction or atomic affinity is destroyed, the power of life ceases to manifest; death and nonexistence result.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "12 April 1912, Talk at Home of Mr. and Mrs. Howard MacNutt, 935 Eastern Parkway, Brooklyn, New York, Notes by Howard MacNutt", p. 4)

#478. If we look with a perceiving eye upon the world of creation, we find that all existing things may be classified as follows: first, mineral—that is to say, matter or substance appearing in various forms of composition; ....

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "19 April 1912, Talk at Earl Hall, Columbia University, New York, From Stenographic Notes", p. 29)

#479. The power of cohesion expressed in the mineral kingdom is in reality love or affinity manifested in a low degree according to the exigencies of the mineral world.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "16 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", p. 255)

[from the talks of ‘Abdu’l-Bahá:]

#480. The intermediary between the five outward powers and the inward powers is the sense which they possess in common—that is to say, the sense which acts between the outer and inner powers, conveys to the inward powers whatever the outer powers discern. It is termed the common faculty, because it communicates between the outward and inward powers and thus is common to the outward and inward powers.

For instance, sight is one of the outer powers; it sees and perceives this flower, and conveys this perception to the inner power—the common faculty—which transmits this perception to the power of imagination, which in its turn conceives and forms this image and transmits it to the power of thought; the power of thought reflects and, having grasped the reality, conveys it to the power of comprehension; the comprehension, when it has comprehended it, delivers the image of the object perceived to the memory, and the memory keeps it in its repository.

The outward powers are five: the power of sight, of hearing, of taste, of smell and of feeling.

The inner powers are also five: the common faculty, and the powers of imagination, thought, comprehension and memory.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 56: "The Physical Powers and the Intellectual Powers", pp. 210-211)

#481. Man is the highest species because he is the possessor of the perfections of all the classes—that is, he has a body which grows and which feels.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 64: "The State of Man and His Progress After Death", p. 235)

[For additional treatment of how the soul draws upon his knowing and loving powers, see Sections III. G., "Mind and Knowledge in the Soul’s Activities," and III. H. "The Heart and the Love in the Soul’s Activities."]

[from the Writings of Bahá’u’lláh:]

#482. I am, O my God, but a tiny seed which Thou hast sown in the soil of Thy love, and caused to spring forth by the hand of Thy bounty. This seed craveth, therefore, in its inmost being, for the waters of Thy mercy and the living fountain of Thy grace. Send down upon it, from the heaven of Thy loving-kindness, that which will enable it to flourish beneath Thy shadow and within the borders of Thy court. Thou art He Who watereth the hearts of all that have recognized Thee from Thy plenteous stream and the fountain of Thy living waters.

(Bahá’u’lláh: Prayers and Meditations, Selection CVI, p. 178)

#483. These energies with which the Day Star of Divine bounty and Source of heavenly guidance hath endowed the reality of man lie, however, latent within him, even as the flame is hidden within the candle and the rays of light are potentially present in the lamp.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVII, pp. 65-66)

#484. Consider, moreover, how the fruit, ere it is formed, lieth potentially within the tree. Were the tree to be cut into pieces, no sign nor any part of the fruit, however small, could be detected. When it appeareth, however, it manifesteth itself, as thou hast observed, in its wondrous beauty and glorious perfection. Certain fruits, indeed, attain their fullest development only after being severed from the tree.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXX, p. 155)

[from the Writings of the Báb:]

#485. No created thing shall ever attain its paradise unless it appeareth in its highest prescribed degree of perfection. For instance, this crystal representeth the paradise of the stone whereof its substance is composed. Likewise there are various stages in the paradise for the crystal itself... So long as it was stone it was worthless, but if it attaineth the excellence of ruby—a potentiality which is latent in it—how much a carat will it be worth? Consider likewise every created thing.

Man’s highest station, however, is attained through faith in God in every Dispensation and by acceptance of what hath been revealed by Him, and not through learning; inasmuch as in every nation there are learned men who are versed in divers sciences. Nor is it attainable through wealth; for it is similarly evident that among the various classes in every nation there are those possessed of riches. Likewise are other transitory things.

True knowledge, therefore, is the knowledge of God, and this is none other than the recognition of His Manifestation in each Dispensation. Nor is there any wealth save in poverty in all save God and sanctity from aught else but Him—a state that can be realized only when demonstrated towards Him Who is the Dayspring of His Revelation. This doth not mean, however, that one ought not to yield praise unto former Revelations. On no account is this acceptable, inasmuch as it behooveth man, upon reaching the age of nineteen, to render thanksgiving for the day of his conception as an embryo. For had the embryo not existed, how could he have reached his present state?

(The Báb: Selections from the Writings of the Báb, "Excerpts from the Persian Bayán", pp. 88-89, citing Váhid V, Chapter 4)

[from the talks of ‘Abdu’l-Bahá:]

#486. Know that, although the human soul has existed on the earth for prolonged times and ages, yet it is phenomenal. As it is a divine sign, when once it has come into existence, it is eternal. The spirit of man has a beginning, but it has no end; it continues eternally.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 38: "The Three Stations of the Divine Manifestations", p. 151)

#487. All beings, whether large or small, were created perfect and complete from the first, but their perfections appear in them by degrees….Each seed has in it from the first all the vegetable perfections. For example, in the seed all the vegetable perfections exist from the beginning, but not visibly; afterward little by little they appear. So it is first the shoot which appears from the seed, then the branches, leaves, blossoms and fruits; but from the beginning of its existence all these things are in the seed, potentially, though not apparently.

In the same way, the embryo possesses from the first all perfections, such as the spirit, the mind, the sight, the smell, the taste—in one word, all the powers—but they are not visible and become so only by degrees.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 51: "The Spirit and Mind of Man have Existed from the Beginning", p. 199)

#488. The wisdom of the appearance of the spirit in the body is this: the human spirit is a Divine Trust, and it must traverse all conditions, for its passage and movement through the conditions of existence will be the means of its acquiring perfections. So when a man travels and passes through different regions and numerous countries with system and method, it is certainly a means of his acquiring perfection, for he will see places, scenes and countries, from which he will discover the conditions and states of other nations. He will thus become acquainted with the geography of countries and their wonders and arts; he will familiarize himself with the habits, customs and usages of peoples; he will see the civilization and progress of the epoch; he will become aware of the policy of governments and the power and capacity of each country. It is the same when the human spirit passes through the conditions of existence: it will become the possessor of each degree and station. Even in the condition of the body it will surely acquire perfections.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 52: "The Appearing of the Spirit in the Body", p. 200)

#489. There is no other being higher than a perfect man. But man when he has reached this state can still make progress in perfections but not in state because there is no state higher than that of a perfect man to which he can transfer himself. He only progresses in the state of humanity, for the human perfections are infinite. Thus, however learned a man may be, we can imagine one more learned.

Hence, as the perfections of humanity are endless, man can also make progress in perfections after leaving this world.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 64: "The State of Man and His Progress after Death", p. 237)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#490. In the physical creation, evolution is from one degree of perfection to another. The mineral passes with its mineral perfections to the vegetable; the vegetable, with its perfections, passes to the animal world, and so on to that of humanity. This world is full of seeming contradictions; in each of these kingdoms (mineral, vegetable and animal) life exists in its degree; though when compared to the life in a man, the earth appears to be dead, yet she, too, lives and has a life of her own. In this world things live and die, and live again in other forms of life, but in the world of the spirit it is quite otherwise.

The soul does not evolve from degree to degree as a law—it only evolves nearer to God, by the Mercy and Bounty of God.

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of Matter and Development of the Soul, November 3rd", p. 66)

#491. ….movement is essential to all existence. All material things progress to a certain point, then begin to decline. This is the law which governs the whole physical creation.

Now let us consider the soul. We have seen that movement is essential to existence; nothing that has life is without motion. All creation, whether of the mineral, vegetable or animal kingdom, is compelled to obey the law of motion; it must either ascend or descend. But with the human soul, there is no decline. Its only movement is towards perfection; growth and progress alone constitute the motion of the soul.

Divine perfection is infinite, therefore the progress of the soul is also infinite. From the very birth of a human being the soul progresses, the intellect grows and knowledge increases. When the body dies the soul lives on. All the differing degrees of created physical beings are limited, but the soul is limitless!

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of the Spirit, 15 Rue Greuze, Paris, November 10th, p. 89)

#492. Some define existence as the expression of reality or being and nonexistence as nonbeing, imagining that death is annihilation. This is a mistaken idea, for total annihilation is an impossibility….As existence can never become nonexistence, there is no death for man; nay, rather, man is everlasting and ever-living. The rational proof of this is that the atoms of the material elements are transferable from one form of existence to another, from one degree and kingdom to another, lower or higher. For example, an atom of the soil or dust of earth may traverse the kingdoms from mineral to man by successive incorporations into the bodies of the organisms of those kingdoms. At one time it enters into the formation of the mineral or rock; it is then absorbed by the vegetable kingdom and becomes a constituent of the body and fibre of a tree; again it is appropriated by the animal, and at a still later period is found in the body of man. Throughout these degrees of its traversing the kingdoms from one form of phenomenal being to another, it retains its atomic existence and is never annihilated nor relegated to nonexistence.

Nonexistence, therefore, is an expression applied to change of form, but this transformation can never be rightly considered annihilation, for the elements of composition are ever present and existent as we have seen in the journey of the atom through successive kingdoms, unimpaired; hence, there is no death; life is everlasting. So to speak, when the atom entered into the composition of the tree, it died to the mineral kingdom, and when consumed by the animal, it died to the vegetable kingdom, and so on until its transference or transmutation into the kingdom of man; but throughout its traversing it was subject to transformation and not annihilation. Death, therefore, is applicable to a change or transference from one degree or condition to another. In the mineral realm there was a spirit of existence; in the world of plant life and organisms it reappeared as the vegetative spirit; thence it attained the animal spirit and finally aspired to the human spirit. These are degrees and changes but not obliteration, and this is a rational proof that man is everlasting, ever-living. Therefore, death is only a relative term implying change. For example, we will say that this light before me, having reappeared in another incandescent lamp, has died in the one and lives in the other. This is not death in reality. The perfections of the mineral are translated into the vegetable and from thence into the animal, the virtue always attaining a superlative degree in the upward change. In each kingdom we find the same virtues manifesting themselves more fully, proving that the reality has been transferred from a lower to a higher form and kingdom of being. Therefore, nonexistence is only relative and absolute nonexistence inconceivable….

Through his ignorance man fears death, but the death he shrinks from is imaginary and absolutely unreal; it is only human imagination….

The purpose is this: that the everlasting bestowal of God vouchsafed to man is never subject to corruption. Inasmuch as He has endowed the phenomenal world with being, it is impossible for that world to become nonbeing, for it is the very genesis of God; it is in the realm of origination; it is a creational and not a subjective world, and the bounty descending upon it is continuous and permanent. Therefore, man, the highest creature of the phenomenal world, is endowed with that continuous bounty bestowed by divine generosity without cessation.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", pp. 87-89)

#493. In the world of existence man has traversed successive degrees until he has attained the human kingdom. In each degree of his progression he has developed capacity for advancement to the next station and condition. While in the kingdom of the mineral he was attaining the capacity for promotion into the degree of the vegetable. In the kingdom of the vegetable he underwent preparation for the world of the animal, and from thence he has come onward to the human degree, or kingdom. Throughout this journey of progression he has ever and always been potentially man.

In the beginning of his human life man was embryonic in the world of the matrix. There he received capacity and endowment for the reality of human existence. The forces and powers necessary for this world were bestowed upon him in that limited condition. In this world he needed eyes; he received them potentially in the other. He needed ears; he obtained them there in readiness and preparation for his new existence. The powers requisite in this world were conferred upon him in the world of the matrix so that when he entered this realm of real existence he not only possessed all necessary functions and powers but found provision for his material sustenance awaiting him.

Therefore, in this world he must prepare himself for the life beyond. That which he needs in the world of the Kingdom must be obtained here. Just as he prepared himself in the world of the matrix by acquiring forces necessary in this sphere of existence, so, likewise, the indispensable forces of the divine existence must be potentially attained in this world.

What is he in need of in the Kingdom which transcends the life and limitation of this mortal sphere? That world beyond is a world of sanctity and radiance; therefore, it is necessary that in this world he should acquire these divine attributes. In that world there is need of spirituality, faith, assurance, the knowledge and love of God. These he must attain in this world so that after his ascension from the earthly to the heavenly Kingdom he shall find all that is needful in that eternal life ready for him.

That divine world is manifestly a world of lights; therefore, man has need of illumination here. That is a world of love; the love of God is essential. It is a world of perfections; virtues, or perfections, must be acquired. That world is vivified by the breaths of the Holy Spirit; in this world we must seek them. That is the Kingdom of everlasting life; it must be attained during this vanishing existence.

By what means can man acquire these things? How shall he obtain these merciful gifts and powers? First, through the knowledge of God. Second, through the love of God. Third, through faith. Fourth, through philanthropic deeds. Fifth, through self-sacrifice. Sixth, through severance from this world. Seventh, through sanctity and holiness. Unless he acquires these forces and attains to these requirements, he will surely be deprived of the life that is eternal. But if he possesses the knowledge of God, becomes ignited through the fire of the love of God, witnesses the great and mighty signs of the Kingdom, becomes the cause of love among mankind and lives in the utmost state of sanctity and holiness, he shall surely attain to second birth, be baptized by the Holy Spirit and enjoy everlasting existence.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "6 July 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Emma C. Melick", pp. 225-226)

#494. ….the journey of the soul is necessary. The pathway of life is the road which leads to divine knowledge and attainment. Without training and guidance the soul could never progress beyond the conditions of its lower nature, which is ignorant and defective.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", p. 296)

[from the Writings of Bahá’u’lláh:]

#495. Out of the wastes of nothingness, with the clay of My command I made thee to appear, and have ordained for thy training every atom in existence and the essence of all created things.

(Bahá’u’lláh: The Hidden Words, Persian #29)

[from the Writings of ‘Abdu’l-Bahá:]

#496. The animal is the captive of nature and cannot transgress the rules and laws thereof. In man, however, there is a discovering power that transcendeth the world of nature and controlleth and interfereth with the laws thereof.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 10)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#497. Man alone has freedom, and, by his understanding or intellect, has been able to gain control of and adapt some of those natural laws to his own needs. By the power of his intellect he has discovered means by which he not only traverses great continents in express trains and crosses vast oceans in ships, but, like the fish he travels under water in submarines, and, imitating the birds, he flies through the air in airships.

(‘Abdu’l-Bahá: Paris Talks, "God’s Greatest Gift to Man, Thursday, October 26th", p. 42)

#498. ….man, although in body a part of nature, nevertheless in spirit possesses a power transcending nature; for if he were simply a part of nature and limited to material laws, he could possess only the things which nature embodies. God has conferred upon and added to man a distinctive power—the faculty of intellectual investigation into the secrets of creation….

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "19 April 1912, Talk at Earl Hall, Columbia University, New York, From Stenographic Notes", p. 31)

#499. ….man is ruler over nature’s sphere and province. Nature is inert; man is progressive. Nature has no consciousness; man is endowed with it. Nature is without volition and acts perforce, whereas man possesses a mighty will. Nature is incapable of discovering mysteries or realities, whereas man is especially fitted to do so. Nature is not in touch with the realm of God; man is attuned to its evidences. Nature is uninformed of God; man is conscious of Him. Man acquires divine virtues; nature is denied them. Man can voluntarily discontinue vices; nature has no power to modify the influence of its instincts. Altogether it is evident that man is more noble and superior, that in him there is an ideal power surpassing nature. He has consciousness, volition, memory, intelligent power, divine attributes and virtues of which nature is completely deprived and bereft; therefore, man is higher and nobler by reason of the ideal and heavenly force latent and manifest in him.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", p. 178)

[Compiler Note: This section’s quotes are similar to the ones in III.E.7b. "The Manner in Which a Soul Needs to Behave." The purpose of using them here is to emphasize the soul’s responsibility to creation; in the latter section the purpose is to emphasize how one’s behavior associated with that responsibility is conducive to the soul’s advancement.]

[from the Writings of Bahá’u’lláh:]

#500. Thou didst bring mankind into being to know Thee and to serve Thy Cause, that their station might thereby be elevated upon Thine earth and their souls be uplifted by virtue of the things Thou hast revealed in Thy Scriptures, Thy Books and Thy Tablets.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Ishráqát" or "Splendours", p. 111)

#501. It is inadmissible that man, who hath been endowed with reason, should consume that which stealeth it away. Nay, rather it behoveth him to comport himself in a manner worthy of the human station, and not in accordance with the misdeeds of every heedless and wavering soul.

Adorn your heads with the garlands of trustworthiness and fidelity, your hearts with the attire of the fear of God, your tongues with absolute truthfulness, your bodies with the vesture of courtesy. These are in truth seemly adornings unto the temple of man, if ye be of them that reflect. Cling, O ye people of Bahá, to the cord of servitude unto God, the True One, for thereby your stations shall be made manifest, your names written and preserved, your ranks raised and your memory exalted in the Preserved Tablet. Beware lest the dwellers on earth hinder you from this glorious and exalted station. Thus have We exhorted you in most of Our Epistles and now in this, Our Holy Tablet, above which hath beamed the Day-Star of the Laws of the Lord, your God, the Powerful, the All-Wise.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraphs 119-120, pp. 62-63)

#502. Beautify your tongues, O people, with truthfulness, and adorn your souls with the ornament of honesty. Beware, O people, that ye deal not treacherously with any one. Be ye the trustees of God amongst His creatures, and the emblems of His generosity amidst His people. They that follow their lusts and corrupt inclinations, have erred and dissipated their efforts.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXXVI, p. 297)

[from the Writings of Bahá’u’lláh (no authority):]

#503. Say: Verily a word hath gone forth in favor from the most great Tablet and God has adorned It with the mantle of Himself, and made it sovereign over all in the earth and a sign of His grandeur and omnipotence among the creatures; in order that, through it, the people shall praise their Lord, the mighty, the powerful, the wise; and that, through it, they shall glorify their creator and sanctify the self of God which standeth within all things. Verily, this is naught but a Revelation upon the part of the wise, the ancient One!

(Bahá’u’lláh in the compilation Bahá’í World Faith, p. 205)

[from the Writings of ‘Abdu’l-Bahá:]

#504. Act in accordance with the counsels of the Lord: that is, rise up in such wise, and with such qualities, as to endow the body of this world with a living soul, and to bring this young child, humanity, to the stage of adulthood. So far as ye are able, ignite a candle of love in every meeting, and with tenderness rejoice and cheer ye every heart. Care for the stranger as for one of your own; show to alien souls the same loving kindness ye bestow upon your faithful friends. Should any come to blows with you, seek to be friends with him; should any stab you to the heart, be ye a healing salve unto his sores; should any taunt and mock at you, meet him with love. Should any heap his blame upon you, praise ye him; should he offer you a deadly poison, give him the choicest honey in exchange; and should he threaten your life, grant him a remedy that will heal him evermore. Should he be pain itself, be ye his medicine; should he be thorns, be ye his roses and sweet herbs. Perchance such ways and words from you will make this darksome world turn bright at last; will make this dusty earth turn heavenly, this devilish prison place become a royal palace of the Lord—so that war and strife will pass and be no more, and love and trust will pitch their tents on the summits of the world. Such is the essence of God’s admonitions; such in sum are the teachings for the Dispensation of Bahá.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #16, p. 34)

[from the talks of ‘Abdu’l-Bahá:]

#505. In creation there is no evil; all is good. Certain qualities and natures innate in some men and apparently blameworthy are not so in reality. For example, from the beginning of his life you can see in a nursing child the signs of greed, of anger and of temper. Then, it may be said, good and evil are innate in the reality of man, and this is contrary to the pure goodness of nature and creation. The answer to this is that greed, which is to ask for something more, is a praiseworthy quality provided that it is used suitably. So if a man is greedy to acquire science and knowledge, or to become compassionate, generous and just, it is most praiseworthy. If he exercises his anger and wrath against the bloodthirsty tyrants who are like ferocious beasts, it is very praiseworthy; but if he does not use these qualities in a right way, they are blameworthy.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 57: "The Causes of the Differences in the Characters of Men", p. 215)

#506. ….in the existing knowledge of the reality of things there is material advantage, and through it outward civilization progresses; but the knowledge of God is the cause of spiritual progress and attraction, and through it the perception of truth, the exaltation of humanity, divine civilization, rightness of morals and illumination are obtained.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 84: "The Necessity of Following the Teachings of the Divine Manifestations", p. 300)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#507. God in His infinite goodness has exalted us to so much honour, and has made us masters over the material world. Shall we then become her slaves? Nay, rather let us claim our birthright, and strive to live the life of the spiritual sons of God.

(‘Abdu’l-Bahá: Paris Talks, "There can be no True Happiness and Progress without Spirituality, November 21st", p. 109)

#508. How strange then it seems that man, notwithstanding his endowment with this ideal power, will descend to a level beneath him and declare himself no greater than that which is manifestly inferior to his real station. God has created such a conscious spirit within him that he is the most wonderful of all contingent beings. In ignoring these virtues he descends to the material plane, considers matter the ruler of existence and denies that which lies beyond. Is this virtue? In its fullest sense this is animalistic, for the animal realizes nothing more. In fact, from this standpoint the animal is the greater philosopher because it is completely ignorant of the Kingdom of God, possesses no spiritual susceptibilities and is uninformed of the heavenly world.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", pp. 178-179)

#509. If man were to care for himself only he would be nothing but an animal for only the animals are thus egoistic. If you bring a thousand sheep to a well to kill nine hundred and ninety-nine the one remaining sheep would go on grazing, not thinking of the others and worrying not at all about the lost, never bothering that its own kind had passed away, or had perished or been killed. To look after one’s self only is therefore an animal propensity. It is the animal propensity to live solitary and alone. It is the animal proclivity to look after one’s own comfort. But man was created to be a man—to be fair, to be just, to be merciful, to be kind to all his species, never to be willing that he himself be well off while others are in misery and distress—this is an attribute of the animal and not of man. Nay, rather, man should be willing to accept hardships for himself in order that others may enjoy wealth; he should enjoy trouble for himself that others may enjoy happiness and well-being. This is the attribute of man. This is becoming of man. Otherwise man is not man—he is less than the animal.

The man who thinks only of himself and is thoughtless of others is undoubtedly inferior to the animal because the animal is not possessed of the reasoning faculty. The animal is excused; but in man there is reason, the faculty of justice, the faculty of mercifulness. Possessing all these faculties he must not leave them unused. He who is so hard-hearted as to think only of his own comfort, such an one will not be called man.

Man is he who forgets his own interests for the sake of others. His own comfort he forfeits for the well-being of all. Nay, rather, his own life must he be willing to forfeit for the life of mankind. Such a man is the honor of the world of humanity. Such a man is the glory of the world of mankind. Such a man is the one who wins eternal bliss. Such a man is near to the threshold of God. Such a man is the very manifestation of eternal happiness.

(‘Abdu’l-Bahá: Foundations of World Unity, p. 42)

[from the Writings of Bahá’u’lláh:]

#510. Know then that "life" has a twofold meaning. The first pertaineth to the appearance of man in an elemental body, and is as manifest to thine eminence and to others as the midday sun. This life cometh to an end with physical death, which is a God—ordained and inescapable reality. That life, however, which is mentioned in the Books of the Prophets and the Chosen Ones of God is the life of knowledge; that is to say, the servant’s recognition of the sign of the splendours wherewith He Who is the Source of all splendour hath Himself invested him, and his certitude of attaining unto the presence of God through the Manifestations of His Cause. This is that blessed and everlasting life that perisheth not: whosoever is quickened thereby shall never die, but will endure as long as His Lord and Creator will endure.

The first life, which pertaineth to the elemental body, will come to an end, as hath been revealed by God: "Every soul shall taste of death."^{(Qur’án 3:185)} But the second life, which ariseth from the knowledge of God, knoweth no death, as hath been revealed aforetime: "Him will We surely quicken to a blessed life."^{(Qur’án 16:97)} And in another passage concerning the martyrs: "Nay, they are alive and sustained by their Lord."^{(Qur’án 3:169)} And from the Traditions: "He who is a true believer liveth both in this world and in the world to come."^{(From a Hadíth)} Numerous examples of similar words are to be found in the Books of God and of the Embodiments of His justice. For the sake of brevity, however, We have contented Ourself with the above passages.

(Bahá’u’lláh: Gems of Divine Mysteries, paragraphs 64-65, pp. 47-48)

#511. Know thou that the soul of man is exalted above, and is independent of all infirmities of body or mind. That a sick person showeth signs of weakness is due to the hindrances that interpose themselves between his soul and his body, for the soul itself remaineth unaffected by any bodily ailments. Consider the light of the lamp. Though an external object may interfere with its radiance, the light itself continueth to shine with undiminished power. In like manner, every malady afflicting the body of man is an impediment that preventeth the soul from manifesting its inherent might and power. When it leaveth the body, however, it will evince such ascendancy, and reveal such influence as no force on earth can equal.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXX, pp. 153-154)

#512. So long as no external impediment interveneth between them, the body will, in its entirety, continue to reflect the light of the soul, and to be sustained by its power. As soon as, however, a veil interposeth itself between them, the brightness of that light seemeth to lessen.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXX, pp. 154-155)

#513. The soul of man is the sun by which his body is illumined, and from which it draweth its sustenance, and should be so regarded.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXX, p. 155)

[from the Writings of ‘Abdu’l-Bahá:]

#514. ….the various organs and members, the parts and elements, that constitute the body of man, though at variance, are yet all connected one with the other by that all-unifying agency known as the human soul, that causeth them to function in perfect harmony and with absolute regularity, thus making the continuation of life possible. The human body, however, is utterly unconscious of that all-unifying agency, and yet acteth with regularity and dischargeth its functions according to its will.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 13)

[from the talks of ‘Abdu’l-Bahá:]

#515. The human spirit may be likened to the bounty of the sun shining on a mirror. The body of man, which is composed from the elements, is combined and mingled in the most perfect form; it is the most solid construction, the noblest combination, the most perfect existence. It grows and develops through the animal spirit. This perfected body can be compared to a mirror, and the human spirit to the sun. Nevertheless, if the mirror breaks, the bounty of the sun continues; and if the mirror is destroyed or ceases to exist, no harm will happen to the bounty of the sun, which is everlasting.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 36: "The Five Aspects of Spirit", pp. 143-144)

#516. Question.—What is the wisdom of the spirit's appearing in the body?

Answer.—The wisdom of the appearance of the spirit in the body is this: the human spirit is a Divine Trust, and it must traverse all conditions, for its passage and movement through the conditions of existence will be the means of its acquiring perfections. So when a man travels and passes through different regions and numerous countries with system and method, it is certainly a means of his acquiring perfection, for he will see places, scenes and countries, from which he will discover the conditions and states of other nations. He will thus become acquainted with the geography of countries and their wonders and arts; he will familiarize himself with the habits, customs and usages of peoples; he will see the civilization and progress of the epoch; he will become aware of the policy of governments and the power and capacity of each country. It is the same when the human spirit passes through the conditions of existence: it will become the possessor of each degree and station. Even in the condition of the body it will surely acquire perfections.

Besides this, it is necessary that the signs of the perfection of the spirit should be apparent in this world, so that the world of creation may bring forth endless results, and this body may receive life and manifest the divine bounties. So, for example, the rays of the sun must shine upon the earth, and the solar heat develop the earthly beings; if the rays and heat of the sun did not shine upon the earth, the earth would be uninhabited, without meaning; and its development would be retarded. In the same way, if the perfections of the spirit did not appear in this world, this world would be unenlightened and absolutely brutal. By the appearance of the spirit in the physical form, this world is enlightened. As the spirit of man is the cause of the life of the body, so the world is in the condition of the body, and man is in the condition of the spirit. If there were no man, the perfections of the spirit would not appear, and the light of the mind would not be resplendent in this world. This world would be like a body without a soul.

This world is also in the condition of a fruit tree, and man is like the fruit; without fruit the tree would be useless.

Moreover, these members, these elements, this composition, which are found in the organism of man, are an attraction and magnet for the spirit; it is certain that the spirit will appear in it. So a mirror which is clear will certainly attract the rays of the sun. It will become luminous, and wonderful images will appear in it—that is to say, when these existing elements are gathered together according to the natural order, and with perfect strength, they become a magnet for the spirit, and the spirit will become manifest in them with all its perfections.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 52: "The Appearing of the Spirit in the Body", pp. 200-201)

#517. ….the spirit of man is not in the body because it is freed and sanctified from entrance and exit, which are bodily conditions. The connection of the spirit with the body is like that of the sun with the mirror. Briefly, the human spirit is in one condition. It neither becomes ill from the diseases of the body nor cured by its health; it does not become sick, nor weak, nor miserable, nor poor, nor light, nor small—that is to say, it will not be injured because of the infirmities of the body, and no effect will be visible even if the body becomes weak, or if the hands and feet and tongue be cut off, or if it loses the power of hearing or sight. Therefore, it is evident and certain that the spirit is different from the body, and that its duration is independent of that of the body; on the contrary, the spirit with the utmost greatness rules in the world of the body; and its power and influence, like the bounty of the sun in the mirror, are apparent and visible. But when the mirror becomes dusty or breaks, it will cease to reflect the rays of the sun.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 61: "The Immortality of the Spirit—Session 2", p. 229)

#518. Some think that the body is the substance and exists by itself, and that the spirit is accidental and depends upon the substance of the body, although, on the contrary, the rational soul is the substance, and the body depends upon it. If the accident—that is to say, the body—be destroyed, the substance, the spirit, remains.

Second, the rational soul, meaning the human spirit, does not descend into the body—that is to say, it does not enter it, for descent and entrance are characteristics of bodies, and the rational soul is exempt from this. The spirit never entered this body, so in quitting it, it will not be in need of an abiding-place: no, the spirit is connected with the body, as this light is with this mirror. When the mirror is clear and perfect, the light of the lamp will be apparent in it, and when the mirror becomes covered with dust or breaks, the light will disappear.

The rational soul—that is to say, the human spirit—has neither entered this body nor existed through it; so after the disintegration of the composition of the body, how should it be in need of a substance through which it may exist? On the contrary, the rational soul is the substance through which the body exists.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 66: "The Existence of the Rational Soul after the Death of the Body", pp. 239-240)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#519. If we are caused joy or pain by a friend, if a love prove true or false, it is the soul that is affected. If our dear ones are far from us—it is the soul that grieves, and the grief or trouble of the soul may react on the body.

Thus, when the spirit is fed with holy virtues, then is the body joyous; if the soul falls into sin, the body is in torment!

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of Matter and the Development of the Soul, November 3rd", p. 65)

#520. The lamp needs the light, but the light does not need the lamp.

The spirit does not need a body, but the body needs spirit, or it cannot live. The soul can live without a body, but the body without a soul dies.

If a man lose his sight, his hearing, his hand or his foot, should his soul still inhabit the body he lives, and is able to manifest divine virtues. On the other hand, without the spirit it would be impossible for a perfect body to exist.

(‘Abdu’l-Bahá: Paris Talks, "Discourse at ‘L’Alliance Spiritualiste, Salle de l’Athenee, St. Germain, Paris, November 9th", pp. 86-87)

#521. You must ever press forward, never standing still; avoid stagnation, the first step to a backward movement, to decay.

The whole physical creation is perishable. These material bodies are composed of atoms; when these atoms begin to separate decomposition sets in, then comes what we call death. This composition of atoms, which constitutes the body or mortal element of any created being, is temporary. When the power of attraction, which holds these atoms together, is withdrawn, the body, as such, ceases to exist.

With the soul it is different. The soul is not a combination of elements, it is not composed of many atoms, it is of one indivisible substance and therefore eternal. It is entirely out of the order of the physical creation; it is immortal!

Scientific philosophy has demonstrated that a simple element ("simple" meaning "not composed") is indestructible, eternal. The soul, not being a composition of elements, is, in character, as a simple element, and therefore cannot cease to exist.

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of the Spirit, 15 Rue Greuze, Paris, November 10th", pp. 90-91)

#522. It is only by the breath of the Holy Spirit that spiritual development can come about. No matter how the material world may progress, no matter how splendidly it may adorn itself, it can never be anything but a lifeless body unless the soul is within, for it is the soul that animates the body; the body alone has no real significance. Deprived of the blessings of the Holy Spirit the material body would be inert.

(‘Abdu’l-Bahá: Paris Talks, "Theosophical Society, Paris", p. 133)

#523. ….the body is a mere garment utilized by the spirit.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "16 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", p. 259)

#524. The spirit must assist the body under certain conditions which surround us, because the body of itself cannot endure the extreme strain of such hardships.

The human body is in reality very weak; there is no physical body more delicately constituted. One mosquito will distress it; the smallest quantity of poison will destroy it; if respiration ceases for a moment, it will die. What instrument could be weaker and more delicate? A blade of grass severed from the root may live an hour, whereas a human body deprived of its forces may die in one minute. But in the proportion that the human body is weak, the spirit of man is strong. It can control natural phenomena; it is a supernatural power which transcends all contingent beings. It has immortal life, which nothing can destroy or pervert. If all the kingdoms of life arise against the immortal spirit of man and seek its destruction, this immortal spirit, singly and alone, can withstand their attacks in fearless firmness and resolution because it is indestructible and empowered with supreme natural virtues. For this reason we say that the spirit of man can penetrate and discover the realities of all things, can solve the secrets and mysteries of all created objects.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "17 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", pp. 263-264)

#525. ….it is divinely intended that the spiritual susceptibilities of man should gain precedence and overrule his physical forces. In this way he becomes fitted to dominate the human world by his nobility and stand forth fearless and free, endowed with the attributes of eternal life.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "17 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", p. 264)

#526. Life is the expression of composition; and death, the expression of decomposition. In the world or kingdom of the minerals certain materials or elemental substances exist. When through the law of creation they enter into composition, a being or organism comes into existence….When this composition is destroyed and disintegrated, decomposition takes place; this is mortality, or death….As the spirit of man is not composed of material elements, it is not subject to decomposition and, therefore, has no death. It is self-evident that the human spirit is simple, single and not composed in order that it may come to immortality, and it is a philosophical axiom that the individual or indivisible atom is indestructible. At most, it passes through a process of construction and reconstruction. For example, these individual atoms are brought together in a composition, and through this composition a given organism—such as a man, an animal or a plant—is created. When this composition is decomposed, that created organism is brought to an end, but the component atoms are not annihilated; they continue to exist because they are single, individual and not composed. Therefore, it may be said that these individual atoms are eternal. Likewise, the human spirit, inasmuch as it is not composed of individual elements or atoms—as it is sanctified above these elements—is eternal. This is a self-evident proof of its immortality.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, From Stenographic Notes", p. 306)

#527. ….consider the world of dreams, wherein the body of man is immovable, seemingly dead, not subject to sensation; the eyes do not see, the ears do not hear nor the tongue speak. But the spirit of man is not asleep; it sees, hears, moves, perceives and discovers realities. Therefore, it is evident that the spirit of man is not affected by the change or condition of the body. Even though the material body should die, the spirit continues eternally alive, just as it exists and functions in the inert body in the realm of dreams. That is to say, the spirit is immortal and will continue its existence after the destruction of the body.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, From Stenographic Notes", pp. 306-307)

#528. If the spirit of man belonged to the elemental existence, the eye could see it, the ear hear it, the hand touch. As long as these five senses cannot perceive it, the proof is unquestioned that it does not belong to the elemental world and, therefore, is beyond death or mortality, which are inseparable from that material realm of existence. If being is not subject to the limitation of material life, it is not subject to mortality.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, From Stenographic Notes", p. 308)

#529. ….the immortality of the soul, or spirit, is not contingent or dependent upon the so-called immortality of the body, because the body in the quiescent state, in the time of sleep, may be as dead, unconscious, senseless; but the soul, or spirit, is possessed of perceptions, sensations, motion and discovery. Even inspiration and revelation are obtained by it….The spirit, or human soul, is the rider; and the body is only the steed. If anything affects the steed, the rider is not affected by it. The spirit may be likened to the light within the lantern. The body is simply the outer lantern. If the lantern should break, the light is ever the same because the light could shine even without the lantern. The spirit can conduct its affairs without the body.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 November 1912, Talk at Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D. C., Notes by Joseph H. Hannen", p. 416)

#530. ….the body does not conduct the process of intellection or thought radiation….This human body is purely animal in type and, like the animal, it is subject only to the grosser sensibilities….It is utterly bereft of ideation or intellection, utterly incapable of the processes of reason….It comprehends not beyond its sense perceptions….For instance, the animal cannot conceive of the earth whereon it stands as a spherical object because the spherical shape of the earth is a matter of conscious reasoning….The outward eye sees the sun as revolving. It mistakes the stars and the planets as moving about the earth. But reason decides their orbit, knows that the earth is moving and the other worlds fixed, knows that the sun is the solar center and ever occupies the same place, proves that it is the earth which revolves around it. Such conclusions are entirely intellectual, not according to the senses.

….in the human organism there is a center of intellection, a power of intellectual operation which is the discoverer of the realities of things….

….Such evidences prove conclusively that man is possessed of two realities, as it were: a reality connected with the senses which is shared in common with the animal, and another reality which is conscious and ideal in character. This latter is the collective reality and the discoverer of mysteries. That which discovers the realities of things undoubtedly is not of the elemental substances. It is distinct from them. For mortality and disintegration are the properties inherent in compositions and are referable to things which are subject to sense perceptions, but the collective reality in man, not being so subject, is the discoverer of things. Therefore, it is real, eternal and does not have to undergo changes and transformations.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 November 1912, Talk at Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D. C., Notes by Joseph H. Hannen", pp. 417-418)

[Writings on behalf of Shoghi Effendi:]

#531. The soul or spirit of the individual comes into being with the conception of his physical body.

(on behalf of Shoghi Effendi, quoted in the compilation High Endeavors, Part V, Selection #98, "Soul—Origin", p. 71)

[from the Writings of Bahá’u’lláh:]

#532. When man is asleep, his soul can, in no wise, be said to have been inherently affected by any external object. It is not susceptible of any change in its original state or character. Any variation in its functions is to be ascribed to external causes. It is to these external influences that any variations in its environment, its understanding, and perception should be attributed.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXII, p. 160)

[from the Writings of ‘Abdu’l-Bahá:]

#533. For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul dependeth not upon the body. It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own. The mind is circumscribed, the soul limitless.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 8)

#534. ….concerning mental faculties, they are in truth of the inherent properties of the soul, even as the radiation of light is the essential property of the sun….It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own. The mind is circumscribed, the soul limitless. It is by the aid of such senses as those of sight, hearing, taste, smell and touch, that the mind comprehendeth, whereas the soul is free from all agencies. The soul as thou observest, whether it be in sleep or waking, is in motion and ever active. Possibly it may, whilst in a dream, unravel an intricate problem, incapable of solution in the waking state. The mind, moreover, understandeth not whilst the senses have ceased to function, and in the embryonic stage and in early infancy the reasoning power is totally absent, whereas the soul is ever endowed with full strength.

(‘Abdu’l-Bahá: Tablet to August Forel, pp. 8-9)

[from the talks of ‘Abdu’l-Bahá:]

#535. Know that the power and the comprehension of the human spirit are of two kinds—that is to say, they perceive and act in two different modes. One way is through instruments and organs: thus with this eye it sees; with this ear it hears; with this tongue it talks. Such is the action of the spirit, and the perception of the reality of man, by means of organs—that is to say, that the spirit is the seer, through the eyes; the spirit is the hearer, through the ear; the spirit is the speaker, through the tongue.

The other manifestation of the powers and actions of the spirit is without instruments and organs. For example, in the state of sleep without eyes it sees; without an ear it hears; without a tongue it speaks; without feet it runs. Briefly, these actions are beyond the means of instruments and organs. How often it happens that it sees a dream in the world of sleep, and its signification becomes apparent two years afterward in corresponding events. In the same way, how many times it happens that a question which one cannot solve in the world of wakefulness is solved in the world of dreams….

In the time of sleep this body is as though dead; it does not see nor hear; it does not feel; it has no consciousness, no perception—that is to say, the powers of man have become inactive, but the spirit lives and subsists. Nay, its penetration is increased, its flight is higher, and its intelligence is greater. To consider that after the death of the body the spirit perishes is like imagining that a bird in a cage will be destroyed if the cage is broken, though the bird has nothing to fear from the destruction of the cage. Our body is like the cage, and the spirit is like the bird. We see that without the cage this bird flies in the world of sleep; therefore, if the cage becomes broken, the bird will continue and exist. Its feelings will be even more powerful, its perceptions greater, and its happiness increased.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 61: "The Immortality of the Spirit—Session 2", pp. 227-228)

#536. To be limited to place is a property of bodies and not of spirits. Place and time surround the body, not the mind and spirit. Observe that the body of man is confined to a small place; it covers only two spans of earth. But the spirit and mind of man travel to all countries and regions—even through the limitless space of the heavens—surround all that exists, and make discoveries in the exalted spheres and infinite distances. This is because the spirit has no place; it is placeless; and for the spirit the earth and the heaven are as one since it makes discoveries in both. But the body is limited to a place and does not know that which is beyond it.

For life is of two kinds: that of the body and that of the spirit. The life of the body is material life, but the life of the spirit expresses the existence of the Kingdom, which consists in receiving the Spirit of God and becoming vivified by the breath of the Holy Spirit. Although the material life has existence, it is pure nonexistence and absolute death for the holy saints. So man exists, and this stone also exists, but what a difference between the existence of man and that of the stone! Though the stone exists, in relation to the existence of man it is nonexistent.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 67: "Eternal Life and Entrance into the Kingdom of God", pp. 241-242)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#537. The spirit is changeless, indestructible. The progress and development of the soul, the joy and sorrow of the soul, are independent of the physical body.

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of Matter and Development of the Soul, November 3rd", p. 65)

#538. The soul has two main faculties. (a) As outer circumstances are communicated to the soul by the eyes, ears, and brain of a man, so does the soul communicate its desires and purposes through the brain to the hands and tongue of the physical body, thereby expressing itself. The spirit in the soul is the very essence of life. (b) The second faculty of the soul expresses itself in the world of vision, where the soul inhabited by the spirit has its being, and functions without the help of the material bodily senses. There, in the realm of vision, the soul sees without the help of the physical eye, hears without the aid of the physical ear, and travels without dependence upon physical motion. It is, therefore, clear that the spirit in the soul of man can function through the physical body by using the organs of the ordinary senses, and that it is able also to live and act without their aid in the world of vision. This proves without a doubt the superiority of the soul of man over his body, the superiority of spirit over matter.

(‘Abdu’l-Bahá: Paris Talks, "Discourse at ‘L’Alliance Spiritualiste, Salle de l’Athenee, St. Germain, Paris, November 9th", p. 86)

[from the Writings of Bahá’u’lláh:]

#539. Observe, how thou art asleep in a dwelling, and its doors are barred; on a sudden thou findest thyself in a far-off city, which thou enterest without moving thy feet or wearying thy body; without using thine eyes, thou seest; without taxing thine ears, thou hearest; without a tongue, thou speakest. And perchance when ten years are gone, thou wilt witness in the outer world the very things thou hast dreamed tonight....

Now there are many wisdoms to ponder in the dream, which none but the people of this Valley can comprehend in their true elements. First, what is this world, where without eye and ear and hand and tongue a man puts all of these to use? Second, how is it that in the outer world thou seest today the effect of a dream, when thou didst vision it in the world of sleep some ten years past? Consider the difference between these two worlds and the mysteries which they conceal, that thou mayest attain to divine confirmations and heavenly discoveries and enter the regions of holiness.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Wonderment", pp. 32-33)

#540. Consider thy state when asleep. Verily, I say, this phenomenon is the most mysterious of the signs of God amongst men, were they to ponder it in their hearts. Behold how the thing which thou hast seen in thy dream is, after a considerable lapse of time, fully realized. Had the world in which thou didst find thyself in thy dream been identical with the world in which thou livest, it would have been necessary for the event occurring in that dream to have transpired in this world at the very moment of its occurrence. Were it so, you yourself would have borne witness unto it. This being not the case, however, it must necessarily follow that the world in which thou livest is different and apart from that which thou hast experienced in thy dream.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Suríy-i-Vafá" or "Tablet to Vafá", p. 187)

#541. I beseech Thee, by the potency of Thy will and the compelling power of Thy purpose, to make of what Thou didst reveal unto me in my sleep the surest foundation for the mansions of Thy love that are within the hearts of Thy loved ones, and the best instrument for the revelation of the tokens of Thy grace and Thy loving-kindness.

(Bahá’u’lláh: Prayers and Meditations, Selection CLVI, p. 249)

[from the talks of ‘Abdu’l-Bahá:]

#542. In wakefulness the eye of man sees at the utmost as far as one hour of distance because through the instrumentality of the body the power of the spirit is thus determined; but with the inner sight and the mental eye it sees America, and it can perceive that which is there, and discover the conditions of things and organize affairs. If, then, the spirit were the same as the body, it would be necessary that the power of the inner sight should also be in the same proportion. Therefore, it is evident that this spirit is different from the body, and that the bird is different from the cage, and that the power and penetration of the spirit is stronger without the intermediary of the body.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 61: "The Immortality of the Spirit—Session 2", p. 228)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#543. The retina of outer vision, though sensitive and delicate, may, nevertheless, be a hindrance to the inner eye which alone can perceive. The bestowals of God which are manifest in all phenomenal life are sometimes hidden by intervening veils of mental and mortal vision which render man spiritually blind and incapable, but when those scales are removed and the veils rent asunder, then the great signs of God will become visible, and he will witness the eternal light filling the world. The bestowals of God are all and always manifest. The promises of heaven are ever present. The favors of God are all-surrounding, but should the conscious eye of the soul of man remain veiled and darkened, he will be led to deny these universal signs and remain deprived of these manifestations of divine bounty. Therefore, we must endeavor with heart and soul in order that the veil covering the eye of inner vision may be removed, that we may behold the manifestations of the signs of God, discern His mysterious graces and realize that material blessings as compared with spiritual bounties are as nothing.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", p. 90)

#544. ….just as the outer sense of sight is necessary to him, he should also possess insight and conscious perception;….

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "20 September 1912, Talk at Home of Mr. Albert L. Hall, 2030 Queen Avenue South, Minneapolis, Minnesota, Notes by Ellen T. Pursell", p. 328)

[from the Writings of Bahá’u’lláh:]

#545. Every created thing in the whole universe is but a door leading into His knowledge, a sign of His sovereignty, a revelation of His names, a symbol of His majesty, a token of His power, a means of admittance into His straight Path....

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXII, p. 160)

#546. Whatever is in the heavens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God, inasmuch as within every atom are enshrined the signs that bear eloquent testimony to the revelation of that Most Great Light.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XC, p. 177)

#547. Know thou that every created thing is a sign of the revelation of God. Each, according to its capacity, is, and will ever remain, a token of the Almighty. Inasmuch as He, the sovereign Lord of all, hath willed to reveal His sovereignty in the kingdom of names and attributes, each and every created thing hath, through the act of the Divine Will, been made a sign of His glory. So pervasive and general is this revelation that nothing whatsoever in the whole universe can be discovered that doth not reflect His splendor.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCIII, p. 184)

#548. O SON OF MAN! For everything there is a sign. The sign of love is fortitude under My decree and patience under My trials.

(Bahá’u’lláh: The Hidden Words, Arabic #48)

[from the Writings of ‘Abdu’l-Bahá:]

#549. Ye had written of the fasting month. Fortunate are ye to have obeyed the commandment of God, and kept this fast during the holy season. For this material fast is an outer token of the spiritual fast; it is a symbol of self-restraint, the withholding of oneself from all appetites of the self, taking on the characteristics of the spirit, being carried away by the breathings of heaven and catching fire from the love of God.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #35, pp. 69-70)

[from the talks of ‘Abdu’l-Bahá:]

#550. In explaining these intellectual realities, one is obliged to express them by sensible figures because in exterior existence there is nothing that is not material. Therefore, to explain the reality of the spirit—its condition, its station—one is obliged to give explanations under the forms of sensible things because in the external world all that exists is sensible. For example, grief and happiness are intellectual things; when you wish to express those spiritual qualities you say: "My heart is oppressed; my heart is dilated," though the heart of man is neither oppressed nor dilated. This is an intellectual or spiritual state, to explain which you are obliged to have recourse to sensible figures. Another example: you say, "such an individual made great progress," though he is remaining in the same place; or again, "such a one’s position was exalted," although, like everyone else, he walks upon the earth. This exaltation and this progress are spiritual states and intellectual realities, but to explain them you are obliged to have recourse to sensible figures because in the exterior world there is nothing that is not sensible.

So the symbol of knowledge is light, and of ignorance, darkness; but reflect, is knowledge sensible light, or ignorance sensible darkness? No, they are merely symbols. These are only intellectual states, but when you desire to express them outwardly, you call knowledge light, and ignorance darkness. You say: "My heart was gloomy, and it became enlightened." Now, that light of knowledge, and that darkness of ignorance, are intellectual realities, not sensible ones; but when we seek for explanations in the external world, we are obliged to give them a sensible form.

Then it is evident that the dove which descended upon Christ was not a material dove, but it was a spiritual state, which, that it might be comprehensible, was expressed by a sensible figure. Thus in the Old Testament it is said that God appeared as a pillar of fire: this does not signify the material form; it is an intellectual reality which is expressed by a sensible image.

Christ says, "The Father is in the Son, and the Son is in the Father." Was Christ within God, or God within Christ? No, in the name of God! On the contrary, this is an intellectual state which is expressed in a sensible figure.

We come to the explanation of the words of Bahá’u’lláh when He says: "O king! I was but a man like others, asleep upon My couch, when lo, the breezes of the All-Glorious were wafted over Me, and taught Me the knowledge of all that hath been. This thing is not from Me, but from One Who is Almighty and All-Knowing."^{(Bahá’u’lláh’s letter to Násiri’d-Dín Sháh, published in Summons of the Lord of Hosts, Súriy-i-Haykal / Súrih of the Temple, paragraph 192)} This is the state of manifestation: it is not sensible; it is an intellectual reality, exempt and freed from time, from past, present and future; it is an explanation, a simile, a metaphor and is not to be accepted literally; it is not a state that can be comprehended by man. Sleeping and waking is passing from one state to another. Sleeping is the condition of repose, and wakefulness is the condition of movement. Sleeping is the state of silence; wakefulness is the state of speech. Sleeping is the state of mystery; wakefulness is the state of manifestation.

For example, it is a Persian and Arabic expression to say that the earth was asleep, and the spring came, and it awoke; or the earth was dead, and the spring came, and it revived. These expressions are metaphors, allegories, mystic explanations in the world of signification.

Briefly, the Holy Manifestations have ever been, and ever will be, Luminous Realities; no change or variation takes place in Their essence. Before declaring Their manifestation, They are silent and quiet like a sleeper, and after Their manifestation, They speak and are illuminated, like one who is awake.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 16: "Outward Forms and Symbols Must be Used to Convey Intellectual Conceptions", pp. 84-86)

#551. ....when the Holy Manifestation of God, Who is the sun of the world of His creation, shines upon the worlds of spirits, of thoughts and of hearts, then the spiritual spring and new life appear, the power of the wonderful springtime becomes visible, and marvelous benefits are apparent. As you have observed, at the time of the appearance of each Manifestation of God extraordinary progress has occurred in the world of minds, thoughts and spirits. For example, in this divine age see what development has been attained in the world of minds and thoughts, and it is now only the beginning of its dawn. Before long you will see that new bounties and divine teachings will illuminate this dark world and will transform these sad regions into the paradise of Eden.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 42: "The Power and Influence of the Divine Manifestations", p. 163)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#552. It is an axiomatic fact that while you meditate you are speaking with your own spirit. In that state of mind you put certain questions to your spirit and the spirit answers: the light breaks forth and the reality is revealed.

You cannot apply the name "man" to any being void of this faculty of meditation; without it he would be a mere animal, lower than the beasts.

Through the faculty of meditation man attains to eternal life; through it he receives the breath of the Holy Spirit—the bestowal of the Spirit is given in reflection and meditation.

The spirit of man is itself informed and strengthened during meditation; through it affairs of which man knew nothing are unfolded before his view. Through it he receives Divine inspiration, through it he receives heavenly food.

Meditation is the key for opening the doors of mysteries. In that state man abstracts himself: in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves. To illustrate this, think of man as endowed with two kinds of sight; when the power of insight is being used the outward power of vision does not see.

This faculty of meditation frees man from the animal nature, discerns the reality of things, puts man in touch with God.

This faculty brings forth from the invisible plane the sciences and arts. Through the meditative faculty inventions are made possible, colossal undertakings are carried out; through it governments can run smoothly. Through this faculty man enters into the very Kingdom of God.

Nevertheless some thoughts are useless to man; they are like waves moving in the sea without result. But if the faculty of meditation is bathed in the inner light and characterized with divine attributes, the results will be confirmed.

The meditative faculty is akin to the mirror; if you put it before earthly objects it will reflect them. Therefore if the spirit of man is contemplating earthly subjects he will be informed of these.

But if you turn the mirror of your spirits heavenwards, the heavenly constellations and the rays of the Sun of Reality will be reflected in your hearts, and the virtues of the Kingdom will be obtained.

Therefore let us keep this faculty rightly directed—turning it to the heavenly Sun and not to earthly objects—so that we may discover the secrets of the Kingdom, and comprehend the allegories of the Bible and the mysteries of the spirit.

(‘Abdu’l-Bahá: Paris Talks, "Address by ‘Abdu’l-Bahá at the Friends’ Meeting House, St. Martin’s Lane, London, W.C., Sunday, January 12th, 1913", pp. 174-176)

#553. The spiritual world is like unto the phenomenal world. They are the exact counterpart of each other. Whatever objects appear in this world of existence are the outer pictures of the world of heaven. When we look upon the phenomenal world, we perceive that it is divided into four seasons; one is the season of spring, another the season of summer, another autumn and then these three seasons are followed by winter. When the season of spring appears in the arena of existence, the whole world is rejuvenated and finds new life. The soul-refreshing breeze is wafted from every direction; the soul-quickening bounty is everywhere; the cloud of mercy showers down its rain, and the sun shines upon everything. Day by day we perceive that the signs of vegetation are all about us. Wonderful flowers, hyacinths and roses perfume the nostrils. The trees are full of leaves and blossoms, and the blossoms are followed by fruit. The spring and summer are followed by autumn and winter. The flowers wither and are no more; the leaves turn gray and life has gone. Then comes another springtime; the former springtime is renewed; again a new life stirs within everything.

The appearances of the Manifestations of God are the divine springtime. When Christ appeared in this world, it was like the vernal bounty; the outpouring descended; the effulgences of the Merciful encircled all things; the human world found new life. Even the physical world partook of it. The divine perfections were upraised; souls were trained in the school of heaven so that all grades of human existence received life and light. Then by degrees these fragrances of heaven were discontinued; the season of winter came upon the world; the beauties of spring vanished; the excellences and perfections passed away; the lights and quickening were no longer evident; the phenomenal world and its materialities conquered everything; the spiritualities of life were lost; the world of existence became life unto a lifeless body; there was no trace of the spring left.

Bahá’u’lláh has come into this world. He has renewed that springtime. The same fragrances are wafting; the same heat of the Sun is giving life; the same cloud is pouring its rain, and with our own eyes we see that the world of existence is advancing and progressing. The human world has found new life.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "13 April 1912, Talk at Home of Mr. and Mrs. Alexander Morten, 141 East Twenty-first Street, New York, Notes by Esther Foster", p. 10)

#554. He ["God"] has designed the outer ear to enjoy the melodies of sound and the inner hearing wherewith we may hear the voice of our Creator.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss",p. 90)

#555. The worlds of God are in perfect harmony and correspondence one with another. Each world in this limitless universe is, as it were, a mirror reflecting the history and nature of all the rest. The physical universe is, likewise, in perfect correspondence with the spiritual or divine realm. The world of matter is an outer expression or facsimile of the inner kingdom of spirit. The world of minds corresponds with the world of hearts.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "17 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", p. 270)

#556. When the phenomenal sun appears from the vernal point of dawning in the zodiac, a wondrous and vibrant commotion is set up in the body of the earthly world. The withered trees are quickened with animation, the black soil becomes verdant with new growth, fresh and fragrant flowers bloom, the world of dust is refreshed, renewed life forces surge through the veins of every animate being, and a new springtime carpets the meadows, plains, mountains and valleys with wondrous forms of life. That which was dead and desolate is revived and resuscitated; that which was withered, faded and stricken is transformed by the spirit of a new creation. In the same way the Sun of Reality, when it illumines the horizon of the inner world, animates, vivifies and quickens with a divine and wonderful power. The trees of human minds clothe themselves in new and verdant robes, putting on leaves and blossoms and bearing spiritual fruits of the heavenly glad tidings. Then fragrant flowers of inner significances appear from the soil of human souls, and the whole being of man awakens to a new and divine activity. This is the growth and development of the inner world through the effulgent light of divine guidance and the heat of the fire of the love of God.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "17 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", p. 271)

[from the Writings of Bahá’u’lláh:]

#557. ….the world in which thou livest is different and apart from that which thou hast experienced in thy dream. This latter world hath neither beginning nor end. It would be true if thou wert to contend that this same world is, as decreed by the All-Glorious and Almighty God, within thy proper self and is wrapped up within thee. It would equally be true to maintain that thy spirit, having transcended the limitations of sleep and having stripped itself of all earthly attachment, hath, by the act of God, been made to traverse a realm which lieth hidden in the innermost reality of this world.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Suríy-i-Vafá" or "Tablet to Vafá", pp. 187-188)

#558. ….these mentionings that have been made of the grades of knowledge relate to the knowledge of the Manifestations of that Sun of Reality, which casteth Its light upon the Mirrors. And the splendor of that light is in the hearts, yet it is hidden under the veilings of sense and the conditions of this earth, even as a candle within a lantern of iron, and only when the lantern is removed doth the light of the candle shine out.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Unity", pp. 23-24)

#559. Whoso hath recognized the Day Spring of Divine guidance and entered His holy court hath drawn nigh unto God and attained His Presence, a Presence which is the real Paradise, and of which the loftiest mansions of heaven are but a symbol.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXIX, p. 70)

#560. Invested though each day may be with its pre-ordained share of God’s wondrous grace, the Days immediately associated with the Manifestation of God possess a unique distinction and occupy a station which no mind can ever comprehend. Such is the virtue infused into them that if the hearts of all that dwell in the heavens and the earth were, in those days of everlasting delight, to be brought face to face with that Day Star of unfading glory and attuned to His Will, each would find itself exalted above all earthly things, radiant with His light, and sanctified through His grace.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXIV, p. 263)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#561. It is the light of the intellect which gives us knowledge and understanding, and without this light the physical eyes would be useless.

This light of the intellect is the highest light that exists, for it is born of the Light Divine.

The light of the intellect enables us to understand and realize all that exists, but it is only the Divine Light that can give us sight for the invisible things, and which enables us to see truths that will only be visible to the world thousands of years hence.

It was the Divine Light which enabled the prophets to see two thousand years in advance what was going to take place and today we see the realization of their vision. Thus it is this Light which we must strive to seek, for it is greater than any other.

(‘Abdu’l-Bahá: Paris Talks, "The Two Kinds of Light, November 5th", p. 69)

#562. ….in the world of dreams the soul sees when the eyes are closed. The man is seemingly dead, lies there as dead; the ears do not hear, yet he hears. The body lies there, but he—that is, the soul—travels, sees, observes. All the instruments of the body are inactive, all the functions seemingly useless. Notwithstanding this, there is an immediate and vivid perception by the soul. Exhilaration is experienced. The soul journeys, perceives, senses. It often happens that a man in a state of wakefulness has not been able to accomplish the solution of a problem, and when he goes to sleep, he will reach that solution in a dream. How often it has happened that he has dreamed, even as the prophets have dreamed, of the future; and events which have thus been foreshadowed have come to pass literally.

Therefore, we learn that the immortality of the soul, or spirit, is not contingent or dependent upon the so-called immortality of the body,….

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 November 1912, Talk at Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D. C., Notes by Joseph H. Hannen", p. 416)

[Writings of Shoghi Effendi:]

#563. There is a fundamental difference between Divine Revelation as vouchsafed by God to His Prophets, and the spiritual experiences and visions which individuals may have. The latter should, under no circumstances, be construed as constituting an infallible source of guidance, even for the person experiencing them.

(Shoghi Effendi: Directives of the Guardian, Selection #213, "Visions", p. 80)

[from the Writings of Bahá’u’lláh:]

#564. ….concerning thy question whether human souls continue to be conscious one of another after their separation from the body. Know thou that the souls of the people of Bahá, who have entered and been established within the Crimson Ark, shall associate and commune intimately one with another, and shall be so closely associated in their lives, their aspirations, their aims and strivings as to be even as one soul. They are indeed the ones who are well-informed, who are keen-sighted, and who are endued with understanding. Thus hath it been decreed by Him Who is the All-Knowing, the All-Wise.

The people of Bahá, who are the inmates of the Ark of God, are, one and all, well aware of one another’s state and condition, and are united in the bonds of intimacy and fellowship. Such a state, however, must depend upon their faith and their conduct. They that are of the same grade and station are fully aware of one another’s capacity, character, accomplishments and merits. They that are of a lower grade, however, are incapable of comprehending adequately the station, or of estimating the merits, of those that rank above them. Each shall receive his share from thy Lord.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXVI, pp. 169-170)

#565. Oh, would that the world could believe Me! Were all the things that lie enshrined within the heart of Bahá, and which the Lord, His God, the Lord of all names, hath taught Him, to be unveiled to mankind, every man on earth would be dumbfounded.

How great the multitude of truths which the garment of words can never contain! How vast the number of such verities as no expression can adequately describe, whose significance can never be unfolded, and to which not even the remotest allusions can be made! How manifold are the truths which must remain unuttered until the appointed time is come! Even as it hath been said: "Not everything that a man knoweth can be disclosed, nor can everything that he can disclose be regarded as timely, nor can every timely utterance be considered as suited to the capacity of those who hear it."

Of these truths some can be disclosed only to the extent of the capacity of the repositories of the light of Our knowledge, and the recipients of Our hidden grace.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXIX, p. 176)

#566. Whoso reciteth, in the privacy of his chamber, the verses revealed by God, the scattering angels of the Almighty shall scatter abroad the fragrance of the words uttered by his mouth, and shall cause the heart of every righteous man to throb. Though he may, at first, remain unaware of its effect, yet the virtue of the grace vouchsafed unto him must needs sooner or later exercise its influence upon his soul.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXXVI, p. 295)

[from the talks of ‘Abdu’l-Bahá:]

#567. The wealth of the other world is nearness to God. Consequently, it is certain that those who are near the Divine Court are allowed to intercede, and this intercession is approved by God. But intercession in the other world is not like intercession in this world. It is another thing, another reality, which cannot be expressed in words.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 62: "Perfections are without Limit", p. 231)

#568. Question.—Some people believe that they achieve spiritual discoveries—that is to say, that they converse with spirits. What kind of communion is this?

Answer.—Spiritual discoveries are of two kinds: one kind is of the imagination and is only the assertion of a few people; the other kind resembles inspiration, and this is real—such are the revelations of Isaiah, of Jeremiah and of St. John, which are real.

Reflect that man’s power of thought consists of two kinds. One kind is true, when it agrees with a determined truth. Such conceptions find realization in the exterior world; such are accurate opinions, correct theories, scientific discoveries and inventions.

The other kind of conceptions is made up of vain thoughts and useless ideas which yield neither fruit nor result, and which have no reality. No, they surge like the waves of the sea of imaginations, and they pass away like idle dreams.

In the same way, there are two sorts of spiritual discoveries. One is the revelations of the Prophets, and the spiritual discoveries of the elect. The visions of the Prophets are not dreams; no, they are spiritual discoveries and have reality. They say, for example, "I saw a person in a certain form, and I said such a thing, and he gave such an answer." This vision is in the world of wakefulness, and not in that of sleep. Nay, it is a spiritual discovery which is expressed as if it were the appearance of a vision.

The other kind of spiritual discoveries is made up of pure imaginations, but these imaginations become embodied in such a way that many simple-hearted people believe that they have a reality. That which proves it clearly is that from this controlling of spirits no result or fruit has ever been produced. No, they are but narratives and stories.

Know that the reality of man embraces the realities of things, and discovers the verities, properties and secrets of things. So all these arts, wonders, sciences and knowledge have been discovered by the human reality. At one time these sciences, knowledge, wonders and arts were hidden and concealed secrets; then gradually the human reality discovered them and brought them from the realm of the invisible to the plane of the visible. Therefore, it is evident that the reality of man embraces things. Thus it is in Europe and discovers America; it is on the earth, and it makes discoveries in the heavens. It is the revealer of the secrets of things, and it is the knower of the realities of that which exists. These discoveries corresponding to the reality are similar to revelation, which is spiritual comprehension, divine inspiration and the association of human spirits. For instance, the Prophet says, "I saw, I said, I heard such a thing." It is, therefore, evident that the spirit has great perception without the intermediary of any of the five senses, such as the eyes or ears. Among spiritual souls there are spiritual understandings, discoveries, a communion which is purified from imagination and fancy, an association which is sanctified from time and place. So it is written in the Gospel that, on Mount Tabor, Moses and Elias came to Christ, and it is evident that this was not a material meeting. It was a spiritual condition which is expressed as a physical meeting.

The other sort of converse, presence and communications of spirits is but imagination and fancy, which only appears to have reality.

The mind and the thought of man sometimes discover truths, and from this thought and discovery signs and results are produced. This thought has a foundation. But many things come to the mind of man which are like the waves of the sea of imaginations; they have no fruit, and no result comes from them. In the same way, man sees in the world of sleep a vision which becomes exactly realized; at another time, he sees a dream which has absolutely no result.

What we mean is that this state, which we call the converse and communications of spirits, is of two kinds: one is simply imaginary, and the other is like the visions which are mentioned in the Holy Book, such as the revelations of St. John and Isaiah and the meeting of Christ with Moses and Elias. These are real, and produce wonderful effects in the minds and thoughts of men, and cause their hearts to be attracted.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 71: "Visions and Communication with Spirits", pp. 251-253)

#569. "To tamper with psychic forces while in this world interferes with the condition of the soul in the world to come. These forces are real, but, normally, are not active on this plane. The child in the womb has its eyes, ears, hands, feet, etc., but they are not in activity. The whole purpose of life in the material world is the coming forth into the world of Reality, where those forces will become active. They belong to that world."

(‘Abdu’l-Bahá, quoted in Esslemont: Bahá’u’lláh and the New Era, p. 193)

#570. "The grace of effective intercession is one of the perfections belonging to advanced souls, as well as to the Manifestation of God. Jesus Christ had the power of interceding for the forgiveness of His enemies when on earth, and He certainly has this power now."

(‘Abdu’l-Bahá, quoted in Esslemont: Bahá’u’lláh and the New Era, pp. 193-194)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#571. [In response to the question: "Can a departed soul converse with someone still on earth?"’Abdu’l-Bahá replied:]. A conversation can be held, but not as our conversation. There is no doubt that the forces of the higher worlds interplay with the forces of this plane. The heart of man is open to inspiration; this is spiritual communication. As in a dream one talks with a friend while the mouth is silent, so is it in the conversation of the spirit.

(‘Abdu’l-Bahá: Paris Talks, "The Progress of the Soul, 97 Cadogan Gardens, London, December 26th, 1912", p. 179)

#572. Ascend to the zenith of an existence which is never beclouded by the fears and forebodings of nonexistence. When man is not endowed with inner perception, he is not informed of these important mysteries. The retina of outer vision, though sensitive and delicate, may, nevertheless, be a hindrance to the inner eye which alone can perceive. The bestowals of God which are manifest in all phenomenal life are sometimes hidden by intervening veils of mental and mortal vision which render man spiritually blind and incapable, but when those scales are removed and the veils rent asunder, then the great signs of God will become visible, and he will witness the eternal light filling the world. The bestowals of God are all and always manifest. The promises of heaven are ever present. The favors of God are all-surrounding, but should the conscious eye of the soul of man remain veiled and darkened, he will be led to deny these universal signs and remain deprived of these manifestations of divine bounty. Therefore, we must endeavor with heart and soul in order that the veil covering the eye of inner vision may be removed, that we may behold the manifestations of the signs of God, discern His mysterious graces and realize that material blessings as compared with spiritual bounties are as nothing. The spiritual blessings of God are greatest.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", p. 90)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#573. The wisdom of prayer is this: That it causeth a connection between the servant and the True One, because in that state man with all heart and soul turneth his face towards His Highness the Almighty, seeking His association and desiring His love and compassion. The greatest happiness for a lover is to converse with his beloved, and the greatest gift for a seeker is to become familiar with the object of his longing; that is why with every soul who is attracted to the Kingdom of God, his greatest hope is to find an opportunity to entreat and supplicate before his Beloved, appeal for His mercy and grace and be immersed in the ocean of His utterance, goodness and generosity.

Besides all this, prayer and fasting is the cause of awakening and mindfulness and conducive to protection and preservation from tests....

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 368)

#574. Verily, it is the shining morning and the rosy dawn which will impart unto thee the lights, reveal the mysteries and make thee competent in science, and through it the pictures of the Supreme World will be printed in thy heart and the facts of the secrets of the Kingdom of God will shine before thee.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 369)

[Compiler Note: The reader may also want to refer to sections "IV.D.2.The Soul Responding through Prayer."]

[from the Writings of Bahá’u’lláh:]

#575. Know thou of a truth that the soul, after its separation from the body, will continue to progress until it attaineth the presence of God, in a state and condition which neither the revolution of ages and centuries, nor the changes and chances of this world, can alter. It will endure as long as the Kingdom of God, His sovereignty, His dominion and power will endure. It will manifest the signs of God and His attributes, and will reveal His loving-kindness and bounty. The movement of My Pen is stilled when it attempteth to befittingly describe the loftiness and glory of so exalted a station. The honor with which the Hand of Mercy will invest the soul is such as no tongue can adequately reveal, nor any other earthly agency describe. Blessed is the soul which, at the hour of its separation from the body, is sanctified from the vain imaginings of the peoples of the world. Such a soul liveth and moveth in accordance with the Will of its Creator, and entereth the all-highest Paradise.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXI, pp. 155-156)

#576. When the soul attaineth the Presence of God, it will assume the form that best befitteth its immortality and is worthy of its celestial habitation. Such an existence is a contingent and not an absolute existence, inasmuch as the former is preceded by a cause, whilst the latter is independent thereof.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXI, p. 157)

#577. Thou hast, moreover, asked Me concerning the state of the soul after its separation from the body. Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly, return and be gathered to the glory of the Beloved. By the righteousness of God! It shall attain a station such as no pen can depict, or tongue describe. The soul that hath remained faithful to the Cause of God, and stood unwaveringly firm in His Path shall, after his ascension, be possessed of such power that all the worlds which the Almighty hath created can benefit through him. Such a soul provideth, at the bidding of the Ideal King and Divine Educator, the pure leaven that leaveneth the world of being, and furnisheth the power through which the arts and wonders of the world are made manifest. Consider how meal needeth leaven to be leavened with. Those souls that are the symbols of detachment are the leaven of the world.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXII, p. 161)

#578. ....concerning thy question whether human souls continue to be conscious one of another after their separation from the body. Know thou that the souls of the people of Bahá, who have entered and been established within the Crimson Ark, shall associate and commune intimately one with another, and shall be so closely associated in their lives, their aspirations, their aims and strivings as to be even as one soul. They are indeed the ones who are well-informed, who are keen-sighted, and who are endued with understanding. Thus hath it been decreed by Him Who is the All-Knowing, the All-Wise.

The people of Bahá, who are the inmates of the Ark of God, are, one and all, well aware of one another’s state and condition, and are united in the bonds of intimacy and fellowship. Such a state, however, must depend upon their faith and their conduct. They that are of the same grade and station are fully aware of one another’s capacity, character, accomplishments and merits. They that are of a lower grade, however, are incapable of comprehending adequately the station, or of estimating the merits, of those that rank above them. Each shall receive his share from thy Lord. Blessed is the man that hath turned his face towards God, and walked steadfastly in His love, until his soul hath winged its flight unto God, the Sovereign Lord of all, the Most Powerful, the Ever-Forgiving, the All-Merciful.

The souls of the infidels, however, shall—and to this I bear witness—when breathing their last be made aware of the good things that have escaped them, and shall bemoan their plight, and shall humble themselves before God. They shall continue doing so after the separation of their souls from their bodies.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXVI, pp. 169-171)

#579. ….all men shall, after their physical death, estimate the worth of their deeds, and realize all that their hands have wrought….They that are the followers of the one true God shall, the moment they depart out of this life, experience such joy and gladness as would be impossible to describe, while they that live in error shall be seized with such fear and trembling, and shall be filled with such consternation, as nothing can exceed.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXVI, p. 171)

[from the talks of ‘Abdu’l-Bahá:]

#580. It is even possible that the condition of those who have died in sin and unbelief may become changed—that is to say, they may become the object of pardon through the bounty of God, not through His justice—for bounty is giving without desert, and justice is giving what is deserved. As we have power to pray for these souls here, so likewise we shall possess the same power in the other world, which is the Kingdom of God. Are not all the people in that world the creatures of God? Therefore, in that world also they can make progress. As here they can receive light by their supplications, there also they can plead for forgiveness and receive light through entreaties and supplications. Thus as souls in this world, through the help of the supplications, the entreaties and the prayers of the holy ones, can acquire development, so is it the same after death. Through their own prayers and supplications they can also progress, more especially when they are the object of the intercession of the Holy Manifestations.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 62: "Perfections are without Limit", p. 232)

#581. ….movement is necessary to existence, which is either growing or declining. Now, as the spirit continues to exist after death, it necessarily progresses or declines; and in the other world to cease to progress is the same as to decline; but it never leaves its own condition, in which it continues to develop.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 63: "The Progress of Man in the Other World", p. 233)

#582. The progress of man’s spirit in the divine world, after the severance of its connection with the body of dust, is through the bounty and grace of the Lord alone, or through the intercession and the sincere prayers of other human souls, or through the charities and important good works which are performed in its name.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 66: "The Existence of the Rational Soul after the Death of the Body", p. 240)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#583. As to the soul of man after death, it remains in the degree of purity to which it has evolved during life in the physical body, and after it is freed from the body it remains plunged in the ocean of God’s Mercy.

From the moment the soul leaves the body and arrives in the Heavenly World, its evolution is spiritual, and that evolution is: The approaching unto God.

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of Matter and Development of the Soul, November 3rd", p. 66)

#584. The very fact that our spiritual instinct, surely never given in vain, prompts us to pray for the welfare of those, our loved ones, who have passed out of the material world: does it not bear witness to the continuance of their existence?

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of the Spirit, 15 Rue Greuze, Paris, November 10th", p. 90)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#585. As to the question whether the souls will recognize each other in the spiritual world: This fact is certain; for the Kingdom is the world of vision where all the concealed realities will become disclosed. How much more the well-known souls will become manifest. The mysteries of which man is heedless in this earthly world, those he will discover in the heavenly world, and there will he be informed of the secret of truth; how much more will he recognize or discover persons with whom he hath been associated.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 367)

[In addition to those found in Section III. B., "The Soul’s Why or Raison d’Être."]

[from the Writings of Bahá’u’lláh:]

#586. All men have been created to carry forward an ever-advancing civilization.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CIX, p. 215)

#587. Ye were created to show love one to another and not perversity and rancour.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Hikmat" or "Tablet of Wisdom", p. 138)

#588. The essence of all that We have revealed for thee is Justice, is for man to free himself from idle fancy and imitation, discern with the eye of oneness His glorious handiwork, and look into all things with a searching eye.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 157)

#589. ....Thou hast created me to remember Thee, to glorify Thee, and to aid Thy Cause.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 3)

#590. The fruits of the tree of man have ever been and are goodly deeds and a praiseworthy character. Withhold not these fruits from the heedless. If they be accepted, your end is attained, and the purpose of life achieved.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 26)

#591. ....Thou hast created Thy servants to aid Thy Cause and exalt Thy Word,....

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 37)

#592. The first, the fundamental purpose underlying creation hath ever been, and will continue to be, none other than the appearance of trustworthiness and godliness, of sincerity and goodwill amongst mankind, for these qualities are the cause of peace, security and tranquillity.

(Bahá’u’lláh: from a Tablet translated from Persian, quoted in the compilation Trustworthiness: A Cardinal Bahá’í Virtue, Selection #7)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#593. Love is the fundamental principle of God’s purpose for man, and He has commanded us to love each other even as He loves us.

(‘Abdu’l-Bahá: Paris Talks, "Words Spoken by ‘Abdu’l-Bahá in Pastor Wagner’s Church (Foyer de L’ame) in Paris, November 26th", p. 122)

#594. The purpose of the creation of man is the attainment of the supreme virtues of humanity through descent of the heavenly bestowals.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "12 April 1912, Talk at Home of Mr. and Mrs. Howard MacNutt, 935 Eastern Parkway, Brooklyn, New York, Notes by Howard MacNutt", p. 4)

#595. ....no matter how much the physical body of man is trained and developed, there will be no real progression in the human station unless the mind correspondingly advances. No matter how much man may acquire material virtues, he will not be able to realize and express the highest possibilities of life without spiritual graces. God has created all earthly things under a law of progression in material degrees, but He has created man and endowed him with powers of advancement toward spiritual and transcendental kingdoms. He has not created material phenomena after His own image and likeness, but He has created man after that image and with potential power to attain that likeness. He has distinguished man above all other created things. All created things except man are captives of nature and the sense world, but in man there has been created an ideal power by which he may perceive intellectual or spiritual realities. He has brought forth everything necessary for the life of this world, but man is a creation intended for the reflection of divine virtues. Consider that the highest type of creation below man is the animal, which is superior to all degrees of life except man. Manifestly, the animal has been created for the life of this world. Its highest virtue is to express excellence in the material plane of existence. The animal is perfect when its body is healthy and its physical senses are whole. When it is characterized by the attributes of physical health, when its physical forces are in working order, when food and surrounding conditions minister to its needs, it has attained the ultimate perfection of its kingdom. But man does not depend upon these things for his virtues. No matter how perfect his health and physical powers, if that is all, he has not yet risen above the degree of a perfect animal. Beyond and above this, God has opened the doors of ideal virtues and attainments before the face of man. He has created in his being the mysteries of the divine Kingdom. He has bestowed upon him the power of intellect so that through the attribute of reason, when fortified by the Holy Spirit, he may penetrate and discover ideal realities and become informed of the mysteries of the world of significances. As this power to penetrate the ideal knowledges is superhuman, supernatural, man becomes the collective center of spiritual as well as material forces so that the divine spirit may manifest itself in his being, the effulgences of the Kingdom shine within the sanctuary of his heart, the signs of the attributes and perfections of God reveal themselves in a newness of life, the everlasting glory and eternal existence be attained, the knowledge of God illumine, and the mysteries of the realm of might be unsealed.

Man is like unto this lamp, but the effulgences of the Kingdom are like the rays of the lamp. Man is like unto the glass, but spiritual splendors are like unto the light within the glass. No matter how translucent the glass may be, as long as there is no light within, it remains dark. Likewise, man, no matter how much he advances in material accomplishments, will remain like the glass without light if he is deprived of the spiritual virtues. Material virtues are like unto a perfect body, but this body is in need of the spirit. No matter how handsome and perfect the body may be, if it is deprived of the spirit and its animus, it is dead. But when that same body is affiliated with the spirit and expressing life, perfection and virtue become realized in it. Deprived of the Holy Spirit and its bounties, man is spiritually dead.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, From Stenographic Notes", pp. 302-303)

[from the Writings of Shoghi Effendi:]

#596. To strive to obtain a more adequate understanding of the significance of Bahá’u’lláh’s stupendous Revelation must, it is my unalterable conviction, remain the first obligation and the object of the constant endeavor of each one of its loyal adherents. An exact and thorough comprehension of so vast a system, so sublime a revelation, so sacred a trust, is for obvious reasons beyond the reach and ken of our finite minds. We can, however, and it is our bounden duty to seek to derive fresh inspiration and added sustenance as we labor for the propagation of His Faith through a clearer apprehension of the truths it enshrines and the principles on which it is based.

(Shoghi Effendi: World Order of Bahá’u’lláh, "The Dispensation of Bahá’u’lláh", p. 100)

[from the Writings of the Universal House of Justice:]

#597. The Nature of Deepening

The beloved Guardian wrote, "To strive to obtain a more adequate understanding of the significance of Bahá’u’lláh’s stupendous Revelation must, it is my unalterable conviction, remain the first obligation and the object of the constant endeavour of each one of its loyal adherents," a statement which places the obligation of deepening in the Cause firmly on every believer. It is therefore upon the nature of deepening, rather than upon the desirability of pursuing it, that we wish to comment.

A detailed and exact knowledge of the present structure of Bahá’í Administration, or of the By-laws of National and Local Spiritual Assemblies, or of the many and varied applications of Bahá’í law under the diverse conditions prevailing around the world, while valuable in itself, cannot be regarded as the sort of knowledge primarily intended by deepening. Rather is suggested a clearer apprehension of the purpose of God for man, and particularly of His immediate purpose as revealed and directed by Bahá’u’lláh, a purpose as far removed from current concepts of human well-being and happiness as is possible. We should constantly be on our guard lest the glitter and tinsel of an affluent society should lead us to think that such superficial adjustments to the modern world as are envisioned by humanitarian movements or are publicly proclaimed as the policy of enlightened statesmanship—such as an extension to all members of the human race of the benefits of a high standard of living, of education, medical care, technical knowledge—will of themselves fulfil the glorious mission of Bahá’u’lláh. Far otherwise. These are the things which shall be added unto us once we seek the Kingdom of God, and are not themselves the objectives for which the Báb gave His life, Bahá’u’lláh endured such sufferings as none before Him had ever endured, the Master and after Him the Guardian bore their trials and afflictions with such superhuman fortitude. Far deeper and more fundamental was their vision, penetrating to the very purpose of human life. We cannot do better, in this respect, than call to the attention of the friends certain themes pursued by Shoghi Effendi in his trenchant statement "The Goal of a New World Order." "The principle of the Oneness of Mankind" he writes, "implies an organic change in the structure of present-day society, a change such as the world has not yet experienced." Referring to the "epoch-making changes that constitute the greatest landmarks in the history of human civilization," he states that "... they cannot but appear, when viewed in their proper perspective, except as subsidiary adjustments precluding that transformation of unparalleled majesty and scope which humanity is in this age bound to undergo." In a later document he refers to the civilization to be established by Bahá’u’lláh as one "with a fullness of life such as the world has never seen nor can as yet conceive."

Dearly loved friends, this is the theme we must pursue in our efforts to deepen in the Cause. What is Bahá’u’lláh’s purpose for the human race? For what ends did He submit to the appalling cruelties and indignities heaped upon Him? What does He mean by "a new race of men"? What are the profound changes which He will bring about? The answers are to be found in the Sacred Writings of our Faith and in their interpretation by ‘Abdu’l-Bahá and our beloved Guardian. Let the friends immerse themselves in this ocean, let them organize regular study classes for its constant consideration, and as reinforcement to their effort, let them remember conscientiously the requirements of daily prayer and reading of the Word of God enjoined upon all Bahá’ís by Bahá’u’lláh.

(The Universal House of Justice: Messages 1963 to 1986, pp. 106-108, "Ridván Message 1967", paragraphs 22-24)

#598. ....we must not allow ourselves to forget the continuing, appalling burden of suffering under which millions of human beings are always groaning-a burden which they have borne for century upon century and which it is the mission of Bahá’u’lláh to lift at last. The principal cause of this suffering, which one can witness wherever one turns, is the corruption of human morals and the prevalence of prejudice, suspicion, hatred, untrustworthiness, selfishness and tyranny among men. It is not merely material well-being that people need. What they desperately need is to know how to live their lives—they need to know who they are, to what purpose they exist, and how they should act towards one another; and, once they know the answers to these questions they need to be helped to gradually apply these answers to everyday behavior. It is to the solution of this basic problem of mankind that the greater part of all our energy and resources should be directed.

(The Universal House of Justice: Messages 1963 to 1986, p. 283, "Comments on the Bahá’í Attitude toward Material Suffering", 19 November 1974, to The National Spiritual Assembly of the Bahá’ís of Italy)

[Compiler’s Note: The reader may want to study the compilation FIRE AND GOLD, for quotes about how tests influence the soul’s growth and development. The treatment of this topic is too large to encapsulate herein. The reader may also want to look back at Section I. C. "How to Perceive Reality."]

[from the Writings of Bahá’u’lláh:]

#599. We have assigned to every end a means for its accomplishment; avail yourselves thereof, and place your trust and confidence in God, the Omniscient, the All-Wise.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 160, p. 77)

#600. O MY SERVANTS! Ye are the trees of My garden; ye must give forth goodly and wondrous fruits, that ye yourselves and others may profit therefrom. Thus it is incumbent on every one to engage in crafts and professions, for therein lies the secret of wealth, O men of understanding! For results depend upon means, and the grace of God shall be all-sufficient unto you. Trees that yield no fruit have been and will ever be for the fire.

(Bahá’u’lláh: The Hidden Words, Persian #80)

#601. Take heed lest ye allow yourselves to be shut out as by a veil from this Day Star that shineth above the dayspring of the Will of your Lord, the All-Merciful, and whose light hath encompassed both the small and the great. Purge your sight, that ye may perceive its glory with your own eyes, and depend not on the sight of any one except your self, for God hath never burdened any soul beyond its power.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LII, pp. 106-107)

#602. All praise be to God Who hath adorned the world with an ornament, and arrayed it with a vesture, of which it can be despoiled by no earthly power, however mighty its battalions, however vast its wealth, however profound its influence. Say: the essence of all power is God’s, the highest and the last End of all creation. The source of all majesty is God’s, the Object of the adoration of all that is in the heavens and all that is on the earth. Such forces as have their origin in this world of dust are, by their very nature, unworthy of consideration.

Say: The springs that sustain the life of these birds are not of this world. Their source is far above the reach and ken of human apprehension. Who is there that can put out the light which the snow-white Hand of God hath lit? Where is he to be found that hath the power to quench the fire which hath been kindled through the might of thy Lord, the All-Powerful, the All-Compelling, the Almighty? It is the Hand of Divine might that hath extinguished the flames of dissension. Powerful is He to do that which He pleaseth. He saith: Be; and it is. Say: The fierce gales and whirlwinds of the world and its peoples can never shake the foundation upon which the rock-like stability of My chosen ones is based.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLXIII, p. 341)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#603. The greatest power in the realm and range of human existence is spirit—the divine breath which animates and pervades all things. It is manifested throughout creation in different degrees or kingdoms.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 April 1912, Talk to Theosophical Society, Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D.C., Notes by Joseph H. Hannen", p. 58)

[from the Writings of Bahá’u’lláh:]

i. The Seven Valleys

[Compiler’s note: The reader may want to study the whole book. These are just a few arbitrarily chosen excerpts to give the reader a sense of the general flow of the soul’s journey, as Bahá’u’lláh wrote of it to a Sufi mystic.]

#604. The stages that mark the wayfarer’s journey from the abode of dust to the heavenly homeland are said to be seven. Some have called these Seven Valleys, and others, Seven Cities. And they say that until the wayfarer taketh leave of self, and traverseth these stages, he shall never reach to the ocean of nearness and union, nor drink of the peerless wine. The first is THE VALLEY OF SEARCH. The steed of this Valley is patience; without patience the wayfarer on this journey will reach nowhere and attain no goal.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, pp. 4-5)

#605. It is incumbent on these servants that they cleanse the heart—which is the wellspring of divine treasures—from every marking, and that they turn away from imitation, which is following the traces of their forefathers and sires, and shut the door of friendliness and enmity upon all the people of the earth.

In this journey the seeker reacheth a stage wherein he seeth all created things wandering distracted in search of the Friend.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of Search", pp. 5-6)

#606. The true seeker hunteth naught but the object of his quest, and the lover hath no desire save union with his beloved.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of Search", p. 7)

#607. And if, by the help of God, he findeth on this journey a trace of the traceless Friend, and inhaleth the fragrance of the long-lost Joseph from the heavenly messenger [Refer to the story of Joseph in the Qur’án and the Old Testament], he shall straightway step into THE VALLEY OF LOVE and be dissolved in the fire of love.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of Search" and "The Valley of Love", pp. 7-8)

#608. The steed of this Valley is pain; and if there be no pain this journey will never end. In this station the lover hath no thought save the Beloved, and seeketh no refuge save the Friend.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of Love", p. 8)

#609. Love setteth a world aflame at every turn, and he wasteth every land where he carrieth his banner. Being hath no existence in his kingdom; the wise wield no command within his realm. The leviathan of love swalloweth the master of reason and destroyeth the lord of knowledge.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of Love", p. 10)

#610. "Love’s a stranger to earth and heaven too;

In him are lunacies seventy-and-two."

(Bahá’u’lláh quoting Jalálu’d-Dín Rúmí, a Persian Súfí poet, in the Mathnaví: The Seven Valleys and The Four Valleys, "The Valley of Love", p. 10)

#611. Wherefore must the veils of the satanic self be burned away at the fire of love, that the spirit may be purified and cleansed and thus may know the station of the Lord of the Worlds.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of Love", p. 11)

#612. And if, confirmed by the Creator, the lover escapes from the claws of the eagle of love, he will enter THE VALLEY OF KNOWLEDGE and come out of doubt into certitude, and turn from the darkness of illusion to the guiding light of the fear of God. His inner eyes will open and he will privily converse with his Beloved; he will set ajar the gate of truth and piety, and shut the doors of vain imaginings. He in this station is content with the decree of God, and seeth war as peace, and findeth in death the secrets of everlasting life. With inward and outward eyes he witnesseth the mysteries of resurrection in the realms of creation and the souls of men, and with a pure heart apprehendeth the divine wisdom in the endless Manifestations of God. In the ocean he findeth a drop, in a drop he beholdeth the secrets of the sea.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of Love" and "The Valley of Knowledge", pp. 11-12)

#613. After passing through the Valley of knowledge, which is the last plane of limitation, the wayfarer cometh to THE VALLEY OF UNITY and drinketh from the cup of the Absolute, and gazeth on the Manifestations of Oneness.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of Knowledge" and "The Valley of Unity", p. 17)

#614. And the wayfarer, after traversing the high planes of this supernal journey, entereth THE VALLEY OF CONTENTMENT. In this Valley he feeleth the winds of divine contentment blowing from the plane of the spirit. He burneth away the veils of want, and with inward and outward eye, perceiveth within and without all things the day of: "God will compensate each one out of His abundance."^{(Qur’án 4:129)}

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of Unity" and "The Valley of Contentment", p. 29)

#615. After journeying through the planes of pure contentment, the traveler cometh to THE VALLEY OF WONDERMENT and is tossed in the oceans of grandeur, and at every moment his wonder groweth. Now he seeth the shape of wealth as poverty itself, and the essence of freedom as sheer impotence.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of Contentment" and "The Valley of Wonderment", p. 31)

#616. At every moment he beholdeth a wondrous world, a new creation, and goeth from astonishment to astonishment, and is lost in awe at the works of the Lord of Oneness.

Indeed, O Brother, if we ponder each created thing, we shall witness a myriad perfect wisdoms and learn a myriad new and wondrous truths.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of Wonderment", p. 32)

#617. After scaling the high summits of wonderment the wayfarer cometh to THE VALLEY OF TRUE POVERTY AND ABSOLUTE NOTHINGNESS.

This station is the dying from self and the living in God, the being poor in self and rich in the Desired One. Poverty as here referred to signifieth being poor in the things of the created world, rich in the things of God’s world. For when the true lover and devoted friend reacheth to the presence of the Beloved, the sparkling beauty of the Loved One and the fire of the lover’s heart will kindle a blaze and burn away all veils and wrappings. Yea, all he hath, from heart to skin, will be set aflame, so that nothing will remain save the Friend.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of Wonderment" and "The Valley of True Poverty and Absolute Nothingness", pp. 35-36)

#618. In this Valley, the wayfarer leaveth behind him the stages of the "oneness of Being and Manifestation" and reacheth a oneness that is sanctified above these two stations. Ecstasy alone can encompass this theme, not utterance nor argument; and whosoever hath dwelt at this stage of the journey, or caught a breath from this garden land, knoweth whereof We speak.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of True Poverty and Absolute Nothingness", p. 39)

#619. These journeys have no visible ending in the world of time, but the severed wayfarer—if invisible confirmation descend upon him and the Guardian of the Cause assist him—may cross these seven stages in seven steps, nay rather in seven breaths, nay rather in a single breath, if God will and desire it. And this is of "His grace on such of His servants as He pleaseth."^{(Qur’án 2:84)}

They who soar in the heaven of singleness and reach to the sea of the Absolute, reckon this city—which is the station of life in God—as the furthermost state of mystic knowers, and the farthest homeland of the lovers. But to this evanescent One of the mystic ocean, this station is the first gate of the heart’s citadel, that is, man’s first entrance to the city of the heart; and the heart is endowed with four stages, which would be recounted should a kindred soul be found.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, pp. 40-41)

ii. Gems of Divine Mysteries

#620. Know thou of a truth that the seeker must, at the beginning of his quest for God, enter the Garden of Search. In this journey it behoveth the wayfarer to detach himself from all save God and to close his eyes to all that is in the heavens and on the earth. There must not linger in his heart either the hate or the love of any soul, to the extent that they would hinder him from attaining the habitation of the celestial Beauty. He must sanctify his soul from the veils of glory and refrain from boasting of such worldly vanities, outward knowledge, or other gifts as God may have bestowed upon him. He must search after the truth to the utmost of his ability and exertion, that God may guide him in the paths of His favour and the ways of His mercy. For He, verily, is the best of helpers unto His servants. He saith, and He verily speaketh the truth: "Whoso maketh efforts for Us, in Our ways shall We assuredly guide him."^{(Qur’án 29:69)} And furthermore: "Fear God and God will give you knowledge."^{(Qur’án 2:282)}

In this journey the seeker becometh witness to a myriad changes and transformations, confluences, and divergences. He beholdeth the wonders of Divinity in the mysteries of creation and discovereth the paths of guidance and the ways of His Lord. Such is the station reached by them that search after God, and such are the heights attained by those who hasten unto Him.

When once the seeker hath ascended unto this station, he will enter the City of Love and Rapture, whereupon the winds of love will blow and the breezes of the spirit will waft. In this station the seeker is so overcome by the ecstasies of yearning and the fragrances of longing that he discerneth not his left from his right, nor doth he distinguish land from sea or desert from mountain. At every moment he burneth with the fire of longing and is consumed by the onslaught of separation in this world. He speedeth through the Paran of love and traverseth the Horeb of rapture. Now he laugheth, now he weepeth sore; now he reposeth in peace, now he trembleth in fear. Nothing can alarm him, naught can thwart his purpose, and no law can restrain him. He standeth ready to obey whatsoever His Lord should please to decree as to his beginning and his end. With every breath he layeth down his life and offereth up his soul. He bareth his breast to meet the darts of the enemy and raiseth his head to greet the sword of destiny; nay rather, he kisseth the hand of his would-be murderer and surrendereth his all. He yieldeth up spirit, soul, and body in the path of his Lord, and yet he doeth so by the leave of his Beloved and not of his own whim and desire. Thou findest him chill in the fire and dry in the sea, abiding in every land and treading every path. Whosoever toucheth him in this state will perceive the heat of his love. He walketh the heights of detachment and traverseth the vale of renunciation. His eyes are ever expectant to witness the wonders of God’s mercy and eager to behold the splendours of His beauty. Blessed indeed are they that have attained unto such a station, for this is the station of the ardent lovers and the enraptured souls.

And when this stage of the journey is completed and the wayfarer hath soared beyond this lofty station, he entereth the City of Divine Unity, and the garden of oneness, and the court of detachment. In this plane the seeker casteth away all signs, allusions, veils, and words, and beholdeth all things with an eye illumined by the effulgent lights which God Himself hath shed upon him. In his journey he seeth all differences return to a single word and all allusions culminate in a single point. Unto this beareth witness he who sailed upon the ark of fire and followed the inmost path to the pinnacle of glory in the realm of immortality: "Knowledge is one point, which the foolish have multiplied."^{(From Hadíth)} This is the station that hath been alluded to in the tradition: "I am He, Himself, and He is I, Myself, except that I am that I am, and He is that He is." ^{(From Hadíth)}

In this station, were He Who is the embodiment of the End to say: "Verily, I am the Point of the Beginning", He would indeed be speaking the truth. And were He to say: "I am other than Him", this would be equally true. Likewise, were He to proclaim: "Verily, I am the Lord of heaven and earth", or "the King of kings", or "the Lord of the realm above", or Muhammad, or ‘Alí, or their descendants, or aught else, He would indeed be proclaiming the truth of God. He, verily, ruleth over all created things and standeth supreme above all besides Him. Hast thou not heard what hath been said aforetime: "Muhammad is our first, Muhammad our last, Muhammad our all"? And elsewhere: "They all proceed from the same Light"?

In this station the truth of the unity of God and of the signs of His sanctity is established. Thou shalt indeed see them all rising above the bosom of God’s might and embraced in the arms of His mercy; nor can any distinction be made between His bosom and His arms. To speak of change or transformation in this plane would be sheer blasphemy and utter impiety, for this is the station wherein the light of divine unity shineth forth, and the truth of His oneness is expressed, and the splendours of the everlasting Morn are reflected in lofty and faithful mirrors. By God! Were I to reveal the full measure of that which He hath ordained for this station, the souls of men would depart from their bodies, the inner realities of all things would be shaken in their foundations, they that dwell within the realms of creation would be dumbfounded, and those who move in the lands of allusion would fade into utter nothingness.

Hast thou not heard: "No change is there in God’s creation"?^{(Qur’án 30:30)} Hast thou not read: "No change canst thou find in God’s mode of dealing"?^{(Qur’án 48:23)} Hast thou not borne witness to the truth: "No difference wilt thou see in the creation of the God of Mercy"?^{(Qur’án 67:3)} Yea, by My Lord! They that dwell within this Ocean, they that ride upon this Ark, witness no change in the creation of God and behold no differences upon His earth. And if God’s creation be not prone to change and alteration, how then could they who are the Manifestations of His own Being be subject to it? Immeasurably exalted is God above all that we may conceive of the Revealers of His Cause, and immensely glorified is He beyond all that they may mention in His regard!

If thou be of the inmates of this city within the ocean of divine unity, thou wilt view all the Prophets and Messengers of God as one soul and one body, as one light and one spirit, in such wise that the first among them would be last and the last would be first. For they have all arisen to proclaim His Cause and have established the laws of divine wisdom. They are, one and all, the Manifestations of his Self, the Repositories of His might, the Treasuries of His Revelation, the Dawning-Places of His splendour and the Daysprings of His light. Through them are manifested the signs of sanctity in the realities of all things and the tokens of oneness in the essences of all beings. Through them are revealed the elements of glorification in the heavenly realities and the exponents of praise in the eternal essences. From them hath all creation proceeded and unto them shall return all that hath been mentioned. And since in their inmost Beings they are the same Luminaries and the self-same Mysteries, thou shouldst view their outward conditions in the same light, that thou mayest recognize them all as one Being, nay, find them united in their words, speech, and utterance.

Wert thou to consider in this station the last of them to be the first, or conversely, thou wouldst indeed be speaking the truth, as hath been ordained by Him Who is the Wellspring of Divinity and the Source of Lordship: "Say: Call upon God or call upon the All-Merciful: by whichsoever name ye will, invoke him, for He hath most excellent names."^{(Qur’án 17:110)} For they are all the Manifestations of the name of God, the Dawning-Places of His attributes, the Repositories of His might, and the Focal Points of His sovereignty, whilst God—magnified be His might and glory—is in his Essence sanctified above all names and exalted beyond even the loftiest attributes. Consider likewise the evidences of divine omnipotence both in their Souls and in their human Temples, that thine heart may be assured and that thou mayest be of them that speed through the realms of His nearness.

I shall restate here My theme, that perchance this may assist thee in recognizing thy Creator. Know thou that God—exalted and glorified be He—doth in no wise manifest His inmost Essence and Reality. From time immemorial He hath been veiled in the eternity of His Essence and concealed in the infinitude of His own Being. And when He purposed to manifest His beauty in the kingdom of names and to reveal His glory in the realm of attributes, He brought forth His Prophets from the invisible plane to the visible, that His name "the Manifest" might be distinguished from "the Hidden" and His name "the Last" might be discerned from "the First", and that there may be fulfilled the words:

"He is the First and the Last; the Seen and the Hidden; and He knoweth all things!"^{(Qur’án 57:3)} Thus hath He revealed these most excellent names and most excellent names and most excellent words in the Manifestations of His Self and the Mirrors of His Being.

It is therefore established that all names and attributes return unto these sublime and sanctified Luminaries. Indeed, all names are to be found in their names, and all attributes can be seen in their attributes. Viewed in this light, if thou wert to call them by all the names of God, this would be true, as all these are one and the same as their own Being. Comprehend then the intent of these words, and guard it within the tabernacle of thy heart, that thou mayest recognize the implications of thine inquiry, fulfil them according to that which God hath ordained for thee, and thus be numbered with those who have attained unto His purpose.

(Bahá’u’lláh, Gems of Divine Mysteries, paragraphs 36-47, pp. 27-36)

[from the Writings of Bahá’u’lláh:]

#621. O SON OF BEING! Love Me, that I may love thee. If thou lovest Me not, My love can in no wise reach thee. Know this, O servant.

(Bahá’u’lláh: The Hidden Words, Arabic #5)

#622. If it [the soul] be faithful to God, it will reflect His light, and will, eventually, return unto Him. If it fail, however, in its allegiance to its Creator, it will become a victim to self and passion, and will, in the end, sink in their depths.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXII, p. 159)

#623. Amongst the people is he who seateth himself amid the sandals by the door whilst coveting in his heart the seat of honour. Say: What manner of man art thou, O vain and heedless one, who wouldst appear as other than thou art? And among the people is he who layeth claim to inner knowledge, and still deeper knowledge concealed within this knowledge. Say: Thou speakest false! By God! What thou dost possess is naught but husks which We have left to thee as bones are left to dogs. By the righteousness of the one true God! Were anyone to wash the feet of all mankind, and were he to worship God in the forests, valleys, and mountains, upon high hills and lofty peaks, to leave no rock or tree, no clod of earth, but was a witness to his worship—yet, should the fragrance of My good pleasure not be inhaled from him, his works would never be acceptable unto God. Thus hath it been decreed by Him Who is the Lord of all. How many a man hath secluded himself in the climes of India, denied himself the things that God hath decreed as lawful, imposed upon himself austerities and mortifications, and hath not been remembered by God, the Revealer of Verses. Make not your deeds as snares wherewith to entrap the object of your aspiration, and deprive not yourselves of this Ultimate Objective for which have ever yearned all such as have drawn nigh unto God. Say: The very life of all deeds is My good pleasure, and all things depend upon Mine acceptance. Read ye the Tablets that ye may know what hath been purposed in the Books of God, the All-Glorious, the Ever-Bounteous. He who attaineth to My love hath title to a throne of gold, to sit thereon in honour over all the world; he who is deprived thereof, though he sit upon the dust, that dust would seek refuge with God, the Lord of all Religions.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 36, pp. 31-32)

#624. I give Thee thanks inasmuch as Thou hast called me into being in Thy days, and infused into me Thy love and Thy knowledge. I beseech Thee, by Thy name whereby the goodly pearls of Thy wisdom and Thine utterance were brought forth out of the treasuries of the hearts of such of Thy servants as are nigh unto Thee, and through which the Day-Star of Thy name, the Compassionate, hath shed its radiance upon all that are in Thy heaven and on Thy earth, to supply me, by Thy grace and bounty, with Thy wondrous and hidden bounties.

(Bahá’u’lláh: Prayers and Meditations, Selection CVI, p. 177)

#625. Lofty is the station of man, were he to hold fast to righteousness and truth and to remain firm and steadfast in the Cause.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Kitáb-i-‘Ahd" or "Book of the Covenant", p. 220)

[from the Writings of the Báb:]

#626. Whenever, O my God, I soared into Thy holy atmosphere and attained the inmost spirit of prayerfulness unto Thee, I was led to recognize that Thou art inaccessible and that no mention of Thee can ever reach Thy transcendent court. Therefore I turn towards Thy Loved Ones—They upon Whom Thou hast graciously conferred Thine Own station that They might manifest Thy love and Thy true knowledge. Bless Them then, O my God, with every distinction and goodly gift which Thy knowledge may reckon within the domain of Thy power.

(The Báb: Selections from the Writings of the Báb, "Prayers and Meditations", p. 201)

[from the Writings of ‘Abdu’l-Bahá:]

#627. How excellent, how honorable is man if he arises to fulfil his responsibilities; how wretched and contemptible, if he shuts his eyes to the welfare of society and wastes his precious life in pursuing his own selfish interests and personal advantages. Supreme happiness is man’s, and he beholds the signs of God in the world and in the human soul, if he urges on the steed of high endeavor in the arena of civilization and justice.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 4)

[from the talks of ‘Abdu’l-Bahá:]

#628. The community, on the contrary, ought day and night to strive and endeavor with the utmost zeal and effort to accomplish the education of men, to cause them day by day to progress and to increase in science and knowledge, to acquire virtues, to gain good morals and to avoid vices, so that crimes may not occur.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 77: "The Right Method of Treating Criminals", p. 271)

#629. The third virtue of humanity is the goodwill which is the basis of good actions. Certain philosophers have considered intention superior to action, for the goodwill is absolute light; it is purified and sanctified from the impurities of selfishness, of enmity, of deception. Now it may be that a man performs an action which in appearance is righteous, but which is dictated by covetousness. For example, a butcher rears a sheep and protects it; but this righteous action of the butcher is dictated by desire to derive profit, and the result of this care is the slaughter of the poor sheep. How many righteous actions are dictated by covetousness! But the goodwill is sanctified from such impurities.

Briefly, if to the knowledge of God is joined the love of God, and attraction, ecstasy and goodwill, a righteous action is then perfect and complete. Otherwise, though a good action is praiseworthy, yet if it is not sustained by the knowledge of God, the love of God, and a sincere intention, it is imperfect. For example, the being of man must unite all perfections to be perfect. Sight is extremely precious and appreciated, but it must be aided by hearing; the hearing is much appreciated, but it must be aided by the power of speech; the faculty of speech is very acceptable, but it must be aided by the power of reason, and so forth. The same is true of the other powers, organs and members of man; when all these powers, these senses, these organs, these members exist together, he is perfect.

Now, today, we meet with people in the world who, in truth, desire the universal good, and who according to their power occupy themselves in protecting the oppressed and in aiding the poor: they are enthusiastic for peace and the universal well-being. Although from this point of view they may be perfect, if they are deprived of the knowledge and love of God, they are imperfect.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 84: "The Necessity of Following the Teachings of the Divine Manifestations", pp. 302-303)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#630. "What is the purpose of our lives?"

‘Abdu’l-Bahá.—"To acquire virtues. We come from the earth; why were we transferred from the mineral to the vegetable kingdom—from the plant to the animal kingdom? So that we may attain perfection in each of these kingdoms, that we may possess the best qualities of the mineral, that we may acquire the power of growing as in the plant, that we may be adorned with the instincts of the animal and possess the faculties of sight, hearing, smell, touch and taste, until from the animal kingdom we step into the world of humanity and are gifted with reason, the power of invention, and the forces of the spirit."

(‘Abdu’l-Bahá: Paris Talks, "Address by ‘Abdu’l-Bahá at the Friends’ Meeting House, St. Martin’s Lane, London, W.C.", Sunday, January 12th, 1913", p. 177)

#631. Strive diligently to acquire virtues befitting your degree and station.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", p. 89)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#632. ....know thou verily all the souls are created according to the nature of God and all are in the state of purity at the time of their births. But afterward they differ from one another insofar as they acquire excellencies or defects.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 388)

[from the Writings of Bahá’u’lláh:]

#633. Know thou that he is truly learned who hath acknowledged My Revelation, and drunk from the Ocean of My knowledge, and soared in the atmosphere of My love, and cast away all else besides Me, and taken firm hold on that which hath been sent down from the Kingdom of My wondrous utterance. He, verily, is even as an eye unto mankind, and as the spirit of life unto the body of all creation. Glorified be the All-Merciful Who hath enlightened him, and caused him to arise and serve His great and mighty Cause. Verily, such a man is blessed by the Concourse on high, and by them who dwell within the Tabernacle of Grandeur, who have quaffed My sealed Wine in My Name, the Omnipotent, the All-Powerful.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Burhán" or "Tablet of the Proof", pp. 207-208)

[from the Writings of ‘Abdu’l-Bahá:]

#634. It is clear that life in this fast-fading world is as fleeting and inconstant as the morning wind, and this being so, how fortunate are the great who leave a good name behind them, and the memory of a lifetime spent in the pathway of the good pleasure of God.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 70)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#635. If his morals become spiritual in character, his aspirations heavenly and his actions conformable to the will of God, man has attained the image and likeness of his Creator; otherwise, he is the image and likeness of Satan.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 September 1912, Talk at Home of Mrs. Roberts, Denver, Colorado, From Stenographic Notes", pp. 335-336)

[from the Writings of Bahá’u’lláh:]

#636. Man is like unto a tree. If he be adorned with fruit, he hath been and will ever be worthy of praise and commendation. Otherwise a fruitless tree is but fit for fire. The fruits of the human tree are exquisite, highly desired and dearly cherished. Among them are upright character, virtuous deeds and a goodly utterance. The springtime for earthly trees occurreth once every year, while the one for human trees appeareth in the Days of God—exalted be His glory. Were the trees of men’s lives to be adorned in this divine Springtime with the fruits that have been mentioned, the effulgence of the light of Justice would, of a certainty, illumine all the dwellers of the earth and everyone would abide in tranquillity and contentment beneath the sheltering shadow of Him Who is the Object of all mankind. The Water for these trees is the living water of the sacred Words uttered by the Beloved of the world. In one instant are such trees planted and in the next their branches shall, through the outpourings of the showers of divine mercy, have reached the skies. A dried-up tree, however, hath never been nor will be worthy of any mention.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Excerpts from Other Tablets" (excerpt #18), p. 257)

#637. ….the fruit of man’s earthly existence… is the recognition of the one true God,….

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLXV, pp. 345-346)

#638. Strain every nerve to acquire both inner and outer perfections, for the fruit of the human tree hath ever been and will ever be perfections both within and without. It is not desirable that a man be left without knowledge or skills, for he is then but a barren tree. Then, so much as capacity and capability allow, ye needs must deck the tree of being with fruits such as knowledge, wisdom, spiritual perception and eloquent speech.

(Bahá’u’lláh: from a Tablet translated from Persian, quoted in the compilation Excellence in All Things, Selection #9)

[from the talks of ‘Abdu’l-Bahá:]

#639. ….if this tree were entirely fruit, the vegetable perfections could not be attained; for leaves, blossoms and fruits are all necessary so that the tree may be adorned with utmost beauty and perfection.

In the same way consider the body of man. It must be composed of different organs, parts and members.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 32: "Explanation of the Verse ‘For Many are Called but Few are Chosen’", p. 129)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#640. All creatures that exist are dependent upon the Divine Bounty. Divine Mercy gives life itself. As the light of the sun shines on the whole world, so the Mercy of the infinite God is shed on all creatures. As the sun ripens the fruits of the earth, and gives life and warmth to all living beings, so shines the Sun of Truth on all souls, filling them with the fire of Divine love and understanding.

(‘Abdu’l-Bahá: Paris Talks, "God Comprehends All: He cannot be Comprehended, Friday evening, October 20th", p. 25)

#641. Men who suffer not, attain no perfection. The plant most pruned by the gardeners is that one which, when the summer comes, will have the most beautiful blossoms and the most abundant fruit.

The labourer cuts up the earth with his plough, and from that earth comes the rich and plentiful harvest. The more a man is chastened, the greater is the harvest of spiritual virtues shown forth by him.

(‘Abdu’l-Bahá: Paris Talks, "The Benefits of God to Man, 4 Avenue de Camoens, October 27th", p. 51)

#642. You perceive how the soul is the intermediary between the body and the spirit. In like manner is this tree the intermediary between the seed and the fruit. When the fruit of the tree appears and becomes ripe, then we know that the tree is perfect; if the tree bore no fruit it would be merely a useless growth, serving no purpose!

When a soul has in it the life of the spirit, then does it bring forth good fruit and become a Divine tree.

(‘Abdu’l-Bahá: Paris Talks, "Concerning Body, Soul, and Spirit, 4 Avenue de Camoens, Paris, Friday morning, November 17th", p. 98)

#643. If a tree bear no fruit, it had better be cut down, for it only cumbereth the ground.

Verily, it is better a thousand times for a man to die than to continue living without virtue.

(‘Abdu’l-Bahá: Paris Talks, "The Perfect Human Sentiments and Virtues, November 23rd", p. 113)

#644. The mind and spirit of man advance when he is tried by suffering. The more the ground is ploughed the better the seed will grow, the better the harvest will be. Just as the plough furrows the earth deeply, purifying it of weeds and thistles, so suffering and tribulation free man from the petty affairs of this worldly life until he arrives at a state of complete detachment. His attitude in this world will be that of divine happiness. Man is, so to speak, unripe: the heat of the fire of suffering will mature him. Look back to the times past and you will find that the greatest men have suffered most.

(‘Abdu’l-Bahá: Paris Talks, "Address by ‘Abdu’l-Bahá at the Friends’ Meeting House, St. Martin’s Lane, London, W.C., Sunday, January 12th, 1913", p. 178)

#645. ….the human reality may be compared to a seed. If we sow the seed, a mighty tree appears from it. The virtues of the seed are revealed in the tree; it puts forth branches, leaves, blossoms, and produces fruits. All these virtues were hidden and potential in the seed. Through the blessing and bounty of cultivation these virtues became apparent. Similarly, the merciful God, our Creator, has deposited within human realities certain latent and potential virtues. Through education and culture these virtues deposited by the loving God will become apparent in the human reality, even as the unfoldment of the tree from within the germinating seed.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", p. 91)

#646. When love is realized and the ideal spiritual bonds unite the hearts of men, the whole human race will be uplifted, the world will continually grow more spiritual and radiant and the happiness and tranquillity of mankind be immeasurably increased. Warfare and strife will be uprooted, disagreement and dissension pass away and universal peace unite the nations and peoples of the world. All mankind will dwell together as one family, blend as the waves of one sea, shine as stars of one firmament and appear as fruits of the same tree. This is the happiness and felicity of humankind. This is the illumination of man, the eternal glory and everlasting life; this is the divine bestowal.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 May 1912, Huntington Chambers, Boston, Massachusetts, From Stenographic Notes", p. 145)

#647. Even though we find a defective branch or leaf upon this tree of humanity or an imperfect blossom, it, nevertheless, belongs to this tree and not to another. Therefore, it is our duty to protect and cultivate this tree until it reaches perfection. If we examine its fruit and find it imperfect, we must strive to make it perfect. There are souls in the human world who are ignorant; we must make them knowing. Some growing upon the tree are weak and ailing; we must assist them toward health and recovery. If they are as infants in development, we must minister to them until they attain maturity. We should never detest and shun them as objectionable and unworthy. We must treat them with honor, respect and kindness; for God has created them and not Satan. They are not manifestations of the wrath of God but evidences of His divine favor. God, the Creator, has endowed them with physical, mental and spiritual qualities that they may seek to know and do His will; therefore, they are not objects of His wrath and condemnation. In brief, all humanity must be looked upon with love, kindness and respect; for what we behold in them are none other than the signs and traces of God Himself. All are evidences of God; therefore, how shall we be justified in debasing and belittling them, uttering anathema and preventing them from drawing near unto His mercy? This is ignorance and injustice, displeasing to God; for in His sight all are His servants.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "14 July 1912, Talk at All Souls Unitarian Church, Fourth Avenue and Twentieth Street, New York, Notes by John G. Grundy and Howard MacNutt", pp. 230-231)

#648. The renewal of the leaf is fruitless. From the reformation of bark or branch no fruit will come forth. The renewal of verdure produces nothing. If there be no renewal of fruit from the tree, of what avail is the reformation of bark, blossom, branch and trunk? For a fruitless tree is of no special value. Similarly, of what avail is the reformation of physical conditions unless they are concomitant with spiritual reformations? For the essential reality is the spirit, the foundation is the spirit, the life of man is due to the spirit; the happiness, the animus, the radiance, the glory of man—all are due to the spirit; and if in the spirit no reformation takes place, there will be no result to human existence.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 August 1912, Talk at the New Thought Forum, Metaphysical Club, Boston, Massachusetts, Notes by Edna McKinney", p. 279)

#649. What are the fruits of the human world? They are the spiritual attributes which appear in man. If man is bereft of those attributes, he is like a fruitless tree.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 September 1912, Talk at Home of Mrs. Roberts, Denver, Colorado, From Stenographic Notes", p. 336)

#650. If you plant a seed in the ground, a tree will become manifest from that seed. The seed sacrifices itself to the tree that will come from it. The seed is outwardly lost, destroyed; but the same seed which is sacrificed will be absorbed and embodied in the tree, its blossoms, fruit and branches. If the identity of that seed had not been sacrificed to the tree which became manifest from it, no branches, blossoms or fruits would have been forthcoming.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 November 1912, Talk at Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York, Notes by Esther Foster", p. 451)

[from the Writings of Bahá’u’lláh:]

#651. O SON OF SPIRIT! Noble have I created thee, yet thou hast abased thyself. Rise then unto that for which thou wast created.

(Bahá’u’lláh: The Hidden Words, Arabic #22)

#652. Wert thou to attain to but a dewdrop of the crystal waters of divine knowledge, thou wouldst readily realize that true life is not the life of the flesh but the life of the spirit. For the life of the flesh is common to both men and animals, whereas the life of the spirit is possessed only by the pure in heart who have quaffed from the ocean of faith and partaken of the fruit of certitude.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 128, pp. 110-111)

[from the talks of ‘Abdu’l-Bahá:]

#653. ….the heart which receives a portion of the bounty of the Spirit becomes sanctified, good and pure—that is to say, the reality of man becomes purified and sanctified from the impurities of the world of nature. These natural impurities are evil qualities: anger, lust, worldliness, pride, lying, hypocrisy, fraud, self-love, etc.

Man cannot free himself from the rage of the carnal passions except by the help of the Holy Spirit.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 19: "The Baptism of Christ", p. 92)

#654. Question.—In verse 22 of chapter 15 of 1 Corinthians it is written: "For as in Adam all die, even so in Christ shall all be made alive." What is the meaning of these words?

Answer.—Know that there are two natures in man: the physical nature and the spiritual nature. The physical nature is inherited from Adam, and the spiritual nature is inherited from the Reality of the Word of God, which is the spirituality of Christ. The physical nature is born of Adam, but the spiritual nature is born from the bounty of the Holy Spirit. The first is the source of all imperfection; the second is the source of all perfection.

The Christ sacrificed Himself so that men might be freed from the imperfections of the physical nature and might become possessed of the virtues of the spiritual nature. This spiritual nature, which came into existence through the bounty of the Divine Reality, is the union of all perfections and appears through the breath of the Holy Spirit. It is the divine perfections; it is light, spirituality, guidance, exaltation, high aspiration, justice, love, grace, kindness to all, philanthropy, the essence of life. It is the reflection of the splendor of the Sun of Reality.

The Christ is the central point of the Holy Spirit: He is born of the Holy Spirit; He is raised up by the Holy Spirit; He is the descendant of the Holy Spirit—that is to say, that the Reality of Christ does not descend from Adam; no, it is born of the Holy Spirit. Therefore, this verse in Corinthians, "As in Adam all die, even so in Christ shall all be made alive," means, according to this terminology, that Adam^{(Abu’l-bashar, i.e. the father of man, is one of the titles given by the Muslims to Adam.)} is the father of man—that is to say, He is the cause of the physical life of mankind; His was the physical fatherhood. He is a living soul, but He is not the giver of spiritual life, whereas Christ is the cause of the spiritual life of man, and with regard to the spirit, His was the spiritual fatherhood. Adam is a living soul; Christ is a quickening spirit.

This physical world of man is subject to the power of the lusts, and sin is the consequence of this power of the lusts, for it is not subject to the laws of justice and holiness. The body of man is a captive of nature; it will act in accordance with whatever nature orders. It is, therefore, certain that sins such as anger, jealousy, dispute, covetousness, avarice, ignorance, prejudice, hatred, pride and tyranny exist in the physical world. All these brutal qualities exist in the nature of man. A man who has not had a spiritual education is a brute. Like the savages of Africa, whose actions, habits and morals are purely sensual, they act according to the demands of nature to such a degree that they rend and eat one another. Thus it is evident that the physical world of man is a world of sin. In this physical world man is not distinguished from the animal.

All sin comes from the demands of nature, and these demands, which arise from the physical qualities, are not sins with respect to the animals, while for man they are sin. The animal is the source of imperfections, such as anger, sensuality, jealousy, avarice, cruelty, pride: all these defects are found in animals but do not constitute sins. But in man they are sins.

Adam is the cause of man’s physical life; but the Reality of Christ—that is to say, the Word of God—is the cause of spiritual life. It is "a quickening spirit," meaning that all the imperfections which come from the requirements of the physical life of man are transformed into human perfections by the teachings and education of that spirit. Therefore, Christ was a quickening spirit, and the cause of life in all mankind.

Adam was the cause of physical life, and as the physical world of man is the world of imperfections, and imperfections are the equivalent of death, Paul compared the physical imperfections to death.

But the mass of the Christians believe that, as Adam ate of the forbidden tree, He sinned in that He disobeyed, and that the disastrous consequences of this disobedience have been transmitted as a heritage and have remained among His descendants. Hence Adam became the cause of the death of humanity. This explanation is unreasonable and evidently wrong, for it means that all men, even the Prophets and the Messengers of God, without committing any sin or fault, but simply because they are the posterity of Adam, have become without reason guilty sinners, and until the day of the sacrifice of Christ were held captive in hell in painful torment. This is far from the justice of God. If Adam was a sinner, what is the sin of Abraham? What is the fault of Isaac, or of Joseph? Of what is Moses guilty?

But Christ, Who is the Word of God, sacrificed Himself. This has two meanings, an apparent and an esoteric meaning. The outward meaning is this: Christ’s intention was to represent and promote a Cause which was to educate the human world, to quicken the children of Adam, and to enlighten all mankind; and since to represent such a great Cause—a Cause which was antagonistic to all the people of the world and all the nations and kingdoms—meant that He would be killed and crucified, so Christ in proclaiming His mission sacrificed His life. He regarded the cross as a throne, the wound as a balm, the poison as honey and sugar. He arose to teach and educate men, and so He sacrificed Himself to give the spirit of life. He perished in body so as to quicken others by the spirit.

The second meaning of sacrifice is this: Christ was like a seed, and this seed sacrificed its own form so that the tree might grow and develop. Although the form of the seed was destroyed, its reality became apparent in perfect majesty and beauty in the form of a tree.

The position of Christ was that of absolute perfection; He made His divine perfections shine like the sun upon all believing souls, and the bounties of the light shone and radiated in the reality of men. This is why He says: "I am the bread which descended from heaven; whosoever shall eat of this bread will not die"^{(Cf. John 6:41, 50, 58)}—that is to say, that whosoever shall partake of this divine food will attain unto eternal life: that is, every one who partakes of this bounty and receives these perfections will find eternal life, will obtain preexistent favors, will be freed from the darkness of error, and will be illuminated by the light of His guidance.

The form of the seed was sacrificed for the tree, but its perfections, because of this sacrifice, became evident and apparent—the tree, the branches, the leaves and the blossoms being concealed in the seed. When the form of the seed was sacrificed, its perfections appeared in the perfect form of leaves, blossoms and fruits.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 29: "Explanation of Verse Twenty-Two, Chapter Fifteen, of the First Epistle of St. Paul to the Corinthians", pp. 118-121)

#655. But the spirit of man has two aspects: one divine, one satanic—that is to say, it is capable of the utmost perfection, or it is capable of the utmost imperfection. If it acquires virtues, it is the most noble of the existing beings; and if it acquires vices, it becomes the most degraded existence.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 36: "The Five Aspects of Spirit", p. 144)

#656. He ["man"] has the animal side as well as the angelic side, and the aim of an educator is to so train human souls that their angelic aspect may overcome their animal side.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 64: "The State of Man and His Progress after Death", p. 235)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#657. In man there are two natures; his spiritual or higher nature and his material or lower nature. In one he approaches God, in the other he lives for the world alone. Signs of both these natures are to be found in men. In his material aspect he expresses untruth, cruelty and injustice; all these are the outcome of his lower nature. The attributes of his Divine nature are shown forth in love, mercy, kindness, truth and justice, one and all being expressions of his higher nature. Every good habit, every noble quality belongs to man’s spiritual nature, whereas all his imperfections and sinful actions are born of his material nature. If a man’s Divine nature dominates his human nature, we have a saint.

(‘Abdu’l-Bahá: Paris Talks, "The Two Natures in Man, November 1st", p. 60)

#658. Man has the power both to do good and to do evil; if his power for good predominates and his inclinations to do wrong are conquered, then man in truth may be called a saint. But if, on the contrary, he rejects the things of God and allows his evil passions to conquer him, then he is no better than a mere animal.

(‘Abdu’l-Bahá: Paris Talks, "The Two Natures in Man, November 1st", p. 60)

#659. When man allows the spirit, through his soul, to enlighten his understanding, then does he contain all Creation; because man, being the culmination of all that went before and thus superior to all previous evolutions, contains all the lower world within himself. Illumined by the spirit through the instrumentality of the soul, man’s radiant intelligence makes him the crowning-point of Creation.

But on the other hand, when man does not open his mind and heart to the blessing of the spirit, but turns his soul towards the material side, towards the bodily part of his nature, then is he fallen from his high place and he becomes inferior to the inhabitants of the lower animal kingdom. In this case the man is in a sorry plight! For if the spiritual qualities of the soul, open to the breath of the Divine Spirit, are never used, they become atrophied, enfeebled, and at last incapable; whilst the soul’s material qualities alone being exercised, they become terribly powerful—and the unhappy, misguided man, becomes more savage, more unjust, more vile, more cruel, more malevolent than the lower animals themselves. All his aspirations and desires being strengthened by the lower side of the soul’s nature, he becomes more and more brutal, until his whole being is in no way superior to that of the beasts that perish. Men such as this, plan to work evil, to hurt and to destroy; they are entirely without the spirit of Divine compassion, for the celestial quality of the soul has been dominated by that of the material. If, on the contrary, the spiritual nature of the soul has been so strengthened that it holds the material side in subjection, then does the man approach the Divine; his humanity becomes so glorified that the virtues of the Celestial Assembly are manifested in him; he radiates the Mercy of God, he stimulates the spiritual progress of mankind, for he becomes a lamp to show light on their path.

(‘Abdu’l-Bahá: Paris Talks, "Concerning Body, Soul and Spirit, 4 Avenue de Camoens, Paris, Friday morning, November 17th", pp. 96-98)

#660. Man is not the captive of nature, for although according to natural law he is a being of the earth, yet he guides ships over the ocean, flies through the air in airplanes, descends in submarines; therefore, he has overcome natural law and made it subservient to his wishes.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "15 April 1912, Talk at Home of Mountfort Mills, 327 West End Avenue, New York, Compiled from Stenographic Notes by Howard MacNutt", p. 17)

#661. In the world of existence the animal is a captive of nature. Its actions are according to the exigencies and requirements of nature. It has no consideration or consciousness of good and evil. It simply follows its natural instinct and inclination. The Prophets of God have come to show man the way of righteousness in order that he may not follow his own natural impulse but govern his action by the light of Their precept and example.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "21 April 1912, Talk at Universalist Church, Thirteenth and L Streets, Washington, D.C., Notes by Joseph H. Hannen", p. 40)

#662. Man has two powers; and his development, two aspects. One power is connected with the material world, and by it he is capable of material advancement. The other power is spiritual, and through its development his inner, potential nature is awakened. These powers are like two wings. Both must be developed, for flight is impossible with one wing. Praise be to God! Material advancement has been evident in the world, but there is need of spiritual advancement in like proportion. We must strive unceasingly and without rest to accomplish the development of the spiritual nature in man, and endeavor with tireless energy to advance humanity toward the nobility of its true and intended station. For the body of man is accidental; it is of no importance. The time of its disintegration will inevitably come. But the spirit of man is essential and, therefore, eternal. It is a divine bounty. It is the effulgence of the Sun of Reality and, therefore, of greater importance than the physical body.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 April 1912, Talk to Theosophical Society, Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D.C., Notes by Joseph H. Hannen", p. 60)

#663. Man is intelligent, instinctively and consciously intelligent; nature is not. Man is fortified with memory; nature does not possess it. Man is the discoverer of the mysteries of nature; nature is not conscious of those mysteries herself. It is evident, therefore, that man is dual in aspect: as an animal he is subject to nature, but in his spiritual or conscious being he transcends the world of material existence. His spiritual powers, being nobler and higher, possess virtues of which nature intrinsically has no evidence; therefore, they triumph over natural conditions. These ideal virtues or powers in man surpass or surround nature, comprehend natural laws and phenomena, penetrate the mysteries of the unknown and invisible and bring them forth into the realm of the known and visible.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "2 May 1912, Talk at Hotel Plaza, Chicago, Illinois, Notes by Henrietta C. Wagner", p. 81)

#664. Consider how difficult for man is the attainment of pleasures and happiness in this mortal world. How easy it is for the animal….If man’s life be confined to the elemental, physical world of enjoyment, one lark is nobler, more admirable than all humanity because its livelihood is prepared, its condition complete, its accomplishment perfect and natural.

But the life of man is not so restricted; it is divine, eternal, not mortal and sensual. For him a spiritual existence and livelihood is prepared and ordained in the divine creative plan. His life is intended to be a life of spiritual enjoyment to which the animal can never attain. This enjoyment depends upon the acquisition of heavenly virtues. The sublimity of man is his attainment of the knowledge of God. The bliss of man is the acquiring of heavenly bestowals, which descend upon him in the outflow of the bounty of God. The happiness of man is in the fragrance of the love of God. This is the highest pinnacle of attainment in the human world. How preferable to the animal and its hopeless kingdom!

Therefore, consider how base a nature it reveals in man that, notwithstanding the favors showered upon him by God, he should lower himself into the animal sphere, be wholly occupied with material needs, attached to this mortal realm, imagining that the greatest happiness is to attain wealth in this world. How purposeless! How debased is such a nature! God has created man in order that he may be a dove of the Kingdom, a heavenly candle, a recipient of eternal life. God has created man in order that he may be resuscitated through the breaths of the Holy Spirit and become the light of the world.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "11 June 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Howard MacNutt", pp. 184-185)

#665. Man possesses two kinds of susceptibilities: the natural emotions, which are like dust upon the mirror, and spiritual susceptibilities, which are merciful and heavenly characteristics.

There is a power which purifies the mirror from dust and transforms its reflection into intense brilliancy and radiance so that spiritual susceptibilities may chasten the hearts and heavenly bestowals sanctify them. What is the dust which obscures the mirror? It is attachment to the world, avarice, envy, love of luxury and comfort, haughtiness and self-desire; this is the dust which prevents reflection of the rays of the Sun of Reality in the mirror.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 July 1912, Talk at Hotel Victoria, Boston, Massachusetts, Notes by Edna McKinney", p. 244)

#666. Although it is necessary for man to strive for material needs and comforts, his real need is the acquisition of the bounties of God.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 September 1912, Talk at Home of Mrs. Roberts, Denver, Colorado, From Stenographic Notes", p. 335)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#667. Verily, I say unto thee, every soul which ariseth today to guide others to the path of safety and infuse in them the Spirit of Life, the Holy Spirit will inspire that soul with evidences, proofs and facts and the lights will shine upon it from the Kingdom of God.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 369)

#668. ….know thou verily all the souls are created according to the nature of God and all are in the state of purity at the time of their births. But afterward they differ from one another insofar as they acquire excellencies or defects.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 388)

[Compiler: This is a more in-depth treatment of Sections III. D. 5. and III. D. 9.]

[from the talks of ‘Abdu’l-Bahá:]

#669. The human spirit which distinguishes man from the animal is the rational soul, and these two names—the human spirit and the rational soul—designate one thing. This spirit, which in the terminology of the philosophers is the rational soul, embraces all beings, and as far as human ability permits discovers the realities of things and becomes cognizant of their peculiarities and effects, and of the qualities and properties of beings. But the human spirit, unless assisted by the spirit of faith, does not become acquainted with the divine secrets and the heavenly realities. It is like a mirror which, although clear, polished and brilliant, is still in need of light. Until a ray of the sun reflects upon it, it cannot discover the heavenly secrets.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 55: "Soul, Spirit and Mind", pp. 208-209)

#670. Man is in the highest degree of materiality, and at the beginning of spirituality—that is to say, he is the end of imperfection and the beginning of perfection. He is at the last degree of darkness, and at the beginning of light;….

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 64: "The State of Man and His Progress after Death", p. 235)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#671. The reality of man is his thought, not his material body. The thought force and the animal force are partners. Although man is part of the animal creation, he possesses a power of thought superior to all other created beings.

If a man’s thought is constantly aspiring towards heavenly subjects then does he become saintly; if on the other hand his thought does not soar, but is directed downwards to centre itself upon the things of this world, he grows more and more material until he arrives at a state little better than that of a mere animal.

(‘Abdu’l-Bahá: Paris Talks, "The Power and Value of True Thought Depend upon Its Manifestation in Action, October 18th", pp. 17-18)

#672. He ["man"] has consciousness, volition, memory, intelligent power, divine attributes and virtues of which nature is completely deprived and bereft;….

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", p. 178)

#673. The spirit of man is not illumined and quickened through material sources. It is not resuscitated by investigating phenomena of the world of matter. The spirit of man is in need of the protection of the Holy Spirit. Just as he advances by progressive stages from the mere physical world of being into the intellectual realm, so must he develop upward in moral attributes and spiritual graces….Without the presence of the Holy Spirit he is lifeless. Although physically and mentally alive, he is spiritually dead.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "27 August 1912, Talk at Metaphysical Club, Boston, Massachusetts, Notes by Edna McKinney", p. 288)

#674. ….human personality appears in two aspects: the image or likeness of God, and the aspect of Satan. The human reality stands between these two: the divine and the satanic.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 December 1912, Talk to Theosophical Society, 2228 Broadway, New York, Notes by Esther Foster", p. 464)

#675. ….man is a reality which stands between light and darkness. From this standpoint his nature is threefold: animal, human and divine. The animal nature is darkness; the heavenly is light in light.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 December 1912, Talk to Theosophical Society, 2228 Broadway, New York, Notes by Esther Foster", p. 465)

#676. ….human reality stands between the higher and the lower in man, between the world of the animal and the world of Divinity. When the animal proclivity in man becomes predominant, he sinks even lower than the brute. When the heavenly powers are triumphant in his nature, he becomes the noblest and most superior being in the world of creation.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 December 1912, Talk to Theosophical Society, 2228 Broadway, New York, Notes by Esther Foster", p. 465)

#677. We make a differentiation in these subjects. When we speak of the soul we mean the motive power of this physical body which lives under its entire control in accordance with its dictates. If the soul identifies itself with the material world it remains dark, for in the natural world there is corruption, aggression, struggles for existence, greed, darkness, transgression and vice. If the soul remains in this station and moves along these paths it will be the recipient of this darkness; but if it becomes the recipient of the graces of the world of mind, its darkness will be transformed into light, its tyranny into justice, its ignorance into wisdom, its aggression into loving kindness; until it reach the apex. Then there will not remain any struggle for existence. Man will become free from egotism; he will be released from the material world; he will become the personification of justice and virtue, for a sanctified soul illumines humanity and is an honor to mankind, conferring life upon the children of men and suffering all nations to attain to the station of perfect unity.

(‘Abdu’l-Bahá: ‘Abdu’l-Bahá on Divine Philosophy, Chapter 3: "Soul, Mind and Spirit: A Meditation of ‘Abdu’l-Bahá", pp. 120-121)

[from the Writings of Bahá’u’lláh:]

#678. The source of error is to disbelieve in the One true God, rely upon aught else but Him, and flee from His Decree.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 156)

#679. Behold, O Muhammad, how the sayings and doings of the followers of Shi’ih Islam have dulled the joy and fervor of its early days, and tarnished the pristine brilliancy of its light. In its primitive days, whilst they still adhered to the precepts associated with the name of their Prophet, the Lord of mankind, their career was marked by an unbroken chain of victories and triumphs. As they gradually strayed from the path of their Ideal Leader and Master, as they turned away from the Light of God and corrupted the principle of His Divine unity, and as they increasingly centered their attention upon them who were only the revealers of the potency of His Word, their power was turned into weakness, their glory into shame, their courage into fear. Thou dost witness to what a pass they have come. Behold, how they have joined partners with Him Who is the Focal-Point of Divine unity. Behold how their evil doings have hindered them from recognizing, in the Day of Resurrection, the Word of Truth, exalted be His glory. We cherish the hope that this people will henceforth shield themselves from vain hopes and idle fancies, and will attain to a true understanding of the meaning of Divine unity.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVIII, pp. 69-70)

#680. Say: It behoveth you, O Ministers of State, to keep the precepts of God, and to forsake your own laws and regulations, and to be of them who are guided aright. Better is this for you than all ye possess, did ye but know it. If ye transgress the commandment of God, not one jot or one tittle of all your works shall be acceptable in His sight. Ye shall, erelong, discover the consequences of that which ye shall have done in this vain life, and shall be repaid for them. This, verily, is the truth, the undoubted truth.

How great the number of those who, in bygone ages, have committed the things ye have committed, and who, though superior to you in rank, have, in the end, returned unto dust, and been consigned to their inevitable doom! Would that ye might ponder the Cause of God in your hearts! Ye shall follow in their wake, and shall be made to enter a habitation wherein none shall be found to befriend or help you. Ye shall, of a truth, be asked of your doings, shall be called to account for your failure in duty with regard to the Cause of God, and for having disdainfully rejected His loved ones who, with manifest sincerity, have come unto you.

It is ye who have taken counsel together regarding them, ye that have preferred to follow the promptings of your own desires, and forsaken the commandment of God, the Help in Peril, the Almighty.

Say: What! Cleave ye to your own devices, and cast behind your backs the precepts of God? Ye, indeed, have wronged your own selves and others. Would that ye could perceive it! Say: If your rules and principles be founded on justice, why is it, then, that ye follow those which accord with your corrupt inclinations and reject such as conflict with your desires? By what right claim ye, then, to judge fairly between men? Are your rules and principles such as to justify your persecution of Him Who, at your bidding, hath presented Himself before you, your rejection of Him, and your infliction on Him every day of grievous injury? Hath He ever, though it be for one short moment, disobeyed you? All the inhabitants of Iraq, and beyond them every discerning observer, will bear witness to the truth of My words.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXV, pp. 123-124)

#681. The vitality of men’s belief in God is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corrosion of ungodliness is eating into the vitals of human society; what else but the Elixir of His potent Revelation can cleanse and revive it?

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCIX, p. 200)

#682. They that are the worshipers of the idol which their imaginations have carved, and who call it Inner Reality, such men are in truth accounted among the heathen.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLX, p. 338)

#683. O YE THAT ARE LYING AS DEAD ON THE COUCH OF HEEDLESSNESS!…. Though immersed in the ocean of misbelief, yet with your lips ye profess the one true faith of God.

(Bahá’u’lláh: The Hidden Words, Persian #20)

#684. O MOVING FORM OF DUST! I desire communion with thee, but thou wouldst put no trust in Me. The sword of thy rebellion hath felled the tree of thy hope. At all times I am near unto thee, but thou art ever far from Me. Imperishable glory I have chosen for thee, yet boundless shame thou hast chosen for thyself. While there is yet time, return, and lose not thy chance.

(Bahá’u’lláh: The Hidden Words, Persian #21)

#685. Know thou for a certainty that whoso disbelieveth in God is neither trustworthy nor truthful….He that acteth treacherously towards God will, also, act treacherously towards his king. Nothing whatever can deter such a man from evil, nothing can hinder him from betraying his neighbour, nothing can induce him to walk uprightly.

(Bahá’u’lláh: The Summons of the Lord of Hosts, "Súriy-i-Mulúk" or "Súrih to the Kings", paragraph 60, p. 210)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#686. Alas! we see on all sides how cruel, prejudiced and unjust is man, and how slow he is to believe in God and follow His commandments….

Why is man so hard of heart? It is because he does not yet know God. If he had knowledge of God he could not act in direct opposition to His laws; if he were spiritually minded such a line of conduct would be impossible to him.

(‘Abdu’l-Bahá: Paris Talks, "The Cruel Indifference of People towards the Suffering of Foreign Races, November 24th", p. 115)

#687. Inasmuch as human interpretations and blind imitations differ widely, religious strife and disagreement have arisen among mankind, the light of true religion has been extinguished and the unity of the world of humanity destroyed.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 May 1912, Talk at Free Religious Association, or Unitarian Conference, Boston, Massachusetts, From Stenographic Notes", p. 141)

#688. The nations and religions are steeped in blind and bigoted imitations. A man is a Jew because his father was a Jew. The Muslim follows implicitly the footsteps of his ancestors in belief and observance. The Buddhist is true to his heredity as a Buddhist. That is to say, they profess religious belief blindly and without investigation, making unity and agreement impossible. It is evident, therefore, that this condition will not be remedied without a reformation in the world of religion.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 May 1912, Talk at Free Religious Association, or Unitarian Conference, Boston, Massachusetts, From Stenographic Notes", p. 141)

#689. ….the realm of the religionist has gradually narrowed and darkened, and the sphere of the materialist has widened and advanced; for the religionist has held to imitation and counterfeit, neglecting and discarding holiness and the sacred reality of religion.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", p. 179)

[from the Writings of Bahá’u’lláh:]

#690. ….the people are wandering in the paths of delusion, bereft of discernment to see God with their own eyes, or hear His Melody with their own ears. Thus have We found them, as thou also dost witness.

Thus have their superstitions become veils between them and their own hearts and kept them from the path of God,….

(Bahá’u’lláh: Bahá’í Prayers (US), "Tablet of Ahmad", p. 310)

#691. Delight not yourselves in the things of the world and its vain ornaments, neither set your hopes on them. Let your reliance be on the remembrance of God, the Most Exalted, the Most Great. He will, erelong, bring to naught all the things ye possess. Let Him be your fear, and forget not His covenant with you, and be not of them that are shut out as by a veil from Him.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXVI, pp. 127-128)

[from the Writings of the Báb:]

#692. Indeed shouldst Thou desire to confer blessing upon a servant Thou wouldst blot out from the realm of his heart every mention or disposition except Thine Own mention; and shouldst Thou ordain evil for a servant by reason of that which his hands have unjustly wrought before Thy face, Thou wouldst test him with the benefits of this world and of the next that he might become preoccupied therewith and forget Thy remembrance.

(The Báb: Selections from the Writings of the Báb, "Prayers and Meditations", p. 192)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#693. ....take heed, lest in thinking too earnestly of the things of the body you forget the things of the soul: for material advantages do not elevate the spirit of a man. Perfection in worldly things is a joy to the body of a man but in no wise does it glorify his soul.

It may be that a man who has every material benefit, and who lives surrounded by all the greatest comfort modern civilization can give him, is denied the all important gift of the Holy Spirit.

(‘Abdu’l-Bahá: Paris Talks, "Material and Spiritual Progress, November 2nd", pp. 62-63)

#694. The imperfect eye beholds imperfections.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 May 1912, Talk at Children's Meeting, Hotel Plaza, Chicago, Illinois, Notes by Marzieh Moss", p. 93)

#695. Man is submerged in the affairs of this world. His aims, objects and attainments are mortal, whereas God desires for him immortal accomplishments. In his heart there is no thought of God. He has sacrificed his portion and birthright of divine spirituality. Desire and passion, like two unmanageable horses, have wrested the reins of control from him and are galloping madly in the wilderness.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "11 June 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Howard MacNutt", p. 184)

#696. ….unless man is released from the material world, freed from the captivity of materialism and receiving a portion of the bounties of the spiritual world, he shall be deprived of the bestowals and favors of the Kingdom of God, and the utmost we can say of him is that he is a perfect animal. No one can rightly call him a man.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, From Stenographic Notes", p. 304)

[from the Writings of Bahá’u’lláh:]

#697. O MY SERVANT! Free thyself from the fetters of this world, and loose thy soul from the prison of self. Seize thy chance, for it will come to thee no more.

(Bahá’u’lláh: The Hidden Words, Persian #40)

#698. O LOVERS OF WORLDLY DESIRE!….Ye have cast to the winds the loving counsels of the Beloved and have effaced them utterly from the tablet of your hearts, and even as the beasts of the field, ye move and have your being within the pastures of desire and passion.

(Bahá’u’lláh: The Hidden Words, Persian #45)

#699. O REBELLIOUS ONES! My forbearance hath emboldened you and My long-suffering hath made you negligent, in such wise that ye have spurred on the fiery charger of passion into perilous ways that lead unto destruction. Have ye thought Me heedless or that I was unaware?

(Bahá’u’lláh: The Hidden Words, Persian #65)

#700. How long wilt thou soar in the realms of desire? Wings have I bestowed upon thee, that thou mayest fly to the realms of mystic holiness and not the regions of satanic fancy.

(Bahá’u’lláh: The Hidden Words, Persian #79)

#701. They that follow their lusts and corrupt inclinations, have erred and dissipated their efforts. They, indeed, are of the lost.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXXVI, p. 297)

#702. Consider the pettiness of men’s minds. They ask for that which injureth them, and cast away the thing that profiteth them. They are, indeed, of those that are far astray. We find some men desiring liberty, and priding themselves therein. Such men are in the depths of ignorance.

Liberty must, in the end, lead to sedition, whose flames none can quench. Thus warneth you He Who is the Reckoner, the All-Knowing. Know ye that the embodiment of liberty and its symbol is the animal. That which beseemeth man is submission unto such restraints as will protect him from his own ignorance, and guard him against the harm of the mischief-maker. Liberty causeth man to overstep the bounds of propriety, and to infringe on the dignity of his station. It debaseth him to the level of extreme depravity and wickedness.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraphs 122-123, p. 63)

[from the Writings of ‘Abdu’l-Bahá:]

#703. ….the pursuit of passion and desire will wrap the eyes in a thousand veils that rise out of the heart to blind the sight and the insight as well.

Desire and self come in the door

And blot out virtue, bright before,

And a hundred veils will rise

From the heart, to blind the eyes.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 64)

#704. ....it is impossible for a human being to turn aside from his own selfish advantages and sacrifice his own good for the good of the community except through true religious faith. For self-love is kneaded into the very clay of man, and it is not possible that, without any hope of a substantial reward, he should neglect his own present material good.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, pp. 96-97)

#705. Despair, both here and hereafter, is all you will gain from self-indulgence;

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 105)

#706. The heart is a divine trust; cleanse it from the stain of self-love,….

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 116)

[from the talks of ‘Abdu’l-Bahá:]

#707. This physical world of man is subject to the power of the lusts, and sin is the consequence of this power of the lusts, for it is not subject to the laws of justice and holiness. The body of man is a captive of nature; it will act in accordance with whatever nature orders. It is, therefore, certain that sins such as anger, jealousy, dispute, covetousness, avarice, ignorance, prejudice, hatred, pride and tyranny exist in the physical world. All these brutal qualities exist in the nature of man. A man who has not had a spiritual education is a brute.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 29: "Explanation of Verse Twenty-Two, Chapter Fifteen, of the First Epistle of St. Paul to the Corinthians", p. 119)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#708. If a man is successful in his business, art, or profession he is thereby enabled to increase his physical wellbeing and to give his body the amount of ease and comfort in which it delights. All around us today we see how man surrounds himself with every modern convenience and luxury, and denies nothing to the physical and material side of his nature. But, take heed, lest in thinking too earnestly of the things of the body you forget the things of the soul: for material advantages do not elevate the spirit of a man. Perfection in worldly things is a joy to the body of a man but in no wise does it glorify his soul.

(‘Abdu’l-Bahá: Paris Talks, "Material and Spiritual Progress, November 2nd", pp. 62-63)

#709. ….men are carried away by passion and selfishness, each man thinking only of what will benefit himself even if it means the ruin of his brother. They are all anxious to make their fortune and care little or nothing for the welfare of others. They are concerned about their own peace and comfort, while the condition of their fellows troubles them not at all.

(‘Abdu’l-Bahá: Paris Talks, "Good Ideas must be Carried into Action, November 8th", p. 80)

#710. Today the nations of the world are self-engaged, occupied with mortal and transitory accomplishments, consumed by the fires of passion and self. Self is dominant; enmity and animosity prevail. Nations and peoples are thinking only of their worldly interests and outcomes. The clash of war and din of strife are heard among them.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "12 April 1912, Talk at Studio of Miss Phillips, 39 West Sixty-seventh Street, New York, Notes by John G. Grundy", p. 8)

#711. Nature is the material world….

If man himself is left in his natural state, he will become lower than the animal and continue to grow more ignorant and imperfect. The savage tribes of central Africa are evidences of this. Left in their natural condition, they have sunk to the lowest depths and degrees of barbarism, dimly groping in a world of mental and moral obscurity. If we wish to illumine this dark plane of human existence, we must bring man forth from the hopeless captivity of nature, educate him and show him the pathway of light and knowledge, until, uplifted from his condition of ignorance, he becomes wise and knowing;....

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "2 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, From Stenographic Notes", pp. 308-309)

[from the Writings of Bahá’u’lláh:]

#712. O SON OF SPIRIT! Noble have I created thee, yet thou hast abased thyself. Rise then unto that for which thou wast created.

(Bahá’u’lláh: The Hidden Words, Arabic #22)

#713. O CHILDREN OF ADAM! Holy words and pure and goodly deeds ascend unto the heaven of celestial glory. Strive that your deeds may be cleansed from the dust of self and hypocrisy and find favor at the court of glory; for ere long the assayers of mankind shall, in the holy presence of the Adored One, accept naught but absolute virtue and deeds of stainless purity.

(Bahá’u’lláh: The Hidden Words, Persian #69)

#714. Arise, O people, and, by the power of God’s might, resolve to gain the victory over your own selves, that haply the whole earth may be freed and sanctified from its servitude to the gods of its idle fancies—gods that have inflicted such loss upon, and are responsible for the misery of their wretched worshippers.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 86)

#715. Let your vision be world-embracing, rather than confined to your own self.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 87)

#716. How truly hath he [Muhammad] said: "All human attainment moveth upon a lame ass, whilst Truth, riding upon the wind, darteth across space."

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 204, pp. 172-173)

#717. Be fair: Is the testimony of those acceptable and worthy of attention whose deeds agree with their words, whose outward behavior conforms with their inner life? The mind is bewildered at their deeds, and the soul marveleth at their fortitude and bodily endurance. Or is the testimony of these faithless souls who breathe naught but the breath of selfish desire, and who lie imprisoned in the cage of their idle fancies, acceptable? Like the bats of darkness, they lift not their heads from their couch except to pursue the transient things of the world, and find no rest by night except as they labor to advance the aims of their sordid life. Immersed in their selfish schemes, they are oblivious of the Divine decree. In the daytime they strive with all their soul after worldly benefits, and in the night season their sole occupation is to gratify their carnal desires. By what law or standard could men be justified in cleaving to the denials of such petty-minded souls and in ignoring the faith of them that have renounced, for the sake of the good pleasure of God, their life and substance, their fame and renown, their reputation and honor?

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 250, pp. 207-208)

#718. To act like the beasts of the field is unworthy of man.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CIX, p. 215)

[from the Writings of ‘Abdu’l-Bahá:]

#719. [An] attribute of perfection is justice and impartiality. This means to have no regard for one’s own personal benefits and selfish advantages, and to carry out the laws of God without the slightest concern for anything else. It means to see one’s self as only one of the servants of God, the All-Possessing, and except for aspiring to spiritual distinction, never attempting to be singled out from the others. It means to consider the welfare of the community as one’s own. It means, in brief, to regard humanity as a single individual, and one’s own self as a member of that corporeal form, and to know of a certainty that if pain or injury afflicts any member of that body, it must inevitably result in suffering for all the rest.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 39)

[from the talks of ‘Abdu’l-Bahá:]

#720. [In response to the question:. – "Those who are blessed with good actions and universal benevolence, who have praiseworthy characteristics, who act with love and kindness toward all creatures, who care for the poor, and who strive to establish universal peace—what need have they of the divine teachings, of which they think indeed that they are independent? What is the condition of these people?", ‘Abdu’l-Bahá replied:]

Know that such actions, such efforts and such words are praiseworthy and approved, and are the glory of humanity. But these actions alone are not sufficient; they are a body of the greatest loveliness, but without spirit. No, that which is the cause of everlasting life, eternal honor, universal enlightenment, real salvation and prosperity is, first of all, the knowledge of God. It is known that the knowledge of God is beyond all knowledge, and it is the greatest glory of the human world. For in the existing knowledge of the reality of things there is material advantage, and through it outward civilization progresses; but the knowledge of God is the cause of spiritual progress and attraction, and through it the perception of truth, the exaltation of humanity, divine civilization, rightness of morals and illumination are obtained.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 84: "The Necessity of Following the Teachings of the Divine Manifestations", p. 300)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#721. The wrong in the world continues to exist just because people talk only of their ideals, and do not strive to put them into practice.

(‘Abdu’l-Bahá: Paris Talks, "The Duty of Kindness and Sympathy towards Strangers and Foreigners, October 16th and 17th, 1911", p. 16)

#722. A man may have attained to a high degree of material progress, but without the light of truth his soul is stunted and starved. Another man may have no material gifts, may be at the bottom of the social ladder, but, having received the warmth of the Sun of Truth his soul is great and his spiritual understanding is enlightened.

(‘Abdu’l-Bahá: Paris Talks, "The Sun of Truth, October 22nd, 1911", p. 31)

#723. All over the world one hears beautiful sayings extolled and noble precepts admired....

But all these sayings are but words and we see very few of them carried into the world of action.

(‘Abdu’l-Bahá: Paris Talks, "Good Ideas must be Carried into Action, November 8th, 1911", pp. 79-80)

#724. ….all the trials and troubles come from this world of illusion.

For instance, a merchant may lose his trade and depression ensues. A workman is dismissed and starvation stares him in the face. A farmer has a bad harvest, anxiety fills his mind. A man builds a house which is burnt to the ground and he is straightway homeless, ruined, and in despair.

All these examples are to show you that the trials which beset our every step, all our sorrow, pain, shame and grief, are born in the world of matter; whereas the spiritual Kingdom never causes sadness. A man living with his thoughts in this Kingdom knows perpetual joy. The ills all flesh is heir to do not pass him by, but they only touch the surface of his life, the depths are calm and serene.

(‘Abdu’l-Bahá: Paris Talks, "Pain and Sorrow, November 22nd", p. 110)

#725. Behold how the sun shines upon all creation, but only surfaces that are pure and polished can reflect its glory and light. The darkened soul has no portion of the revelation of the glorious effulgence of reality; and the soil of self, unable to take advantage of that light, does not produce growth. The eyes of the blind cannot behold the rays of the sun; only pure eyes with sound and perfect sight can receive them. Green and living trees can absorb the bounty of the sun; dead roots and withered branches are destroyed by it. Therefore, man must seek capacity and develop readiness. As long as he lacks susceptibility to divine influences, he is incapable of reflecting the light and assimilating its benefits.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "26 May 1912, Talk at Mount Morris Baptist Church, Fifth Avenue and 126th Street, New York, Notes by Esther Foster", p. 148)

#726. The body of man is in need of physical and mental energy, but his spirit requires the life and fortification of the Holy Spirit.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", p. 182)

[from the Writings of Bahá’u’lláh:]

#727. Say: The heavens have been folded together, and the earth is held within His grasp, and the corrupt doers have been held by their forelock, and still they understand not. They drink of the tainted water, and know it not. Say: The shout hath been raised, and the people have come forth from their graves, and arising, are gazing around them. Some have made haste to attain the court of the God of Mercy, others have fallen down on their faces in the fire of Hell, while still others are lost in bewilderment. The verses of God have been revealed, and yet they have turned away from them. His proof hath been manifested, and yet they are unaware of it. And when they behold the face of the All-Merciful, their own faces are saddened, while they are disporting themselves. They hasten forward to Hell Fire, and mistake it for light. Far from God be what they fondly imagine!

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XVII, pp. 41-42)

#728. Be fair in your judgment. Every good thing is of God, and every evil thing is from yourselves.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXVII, p. 149)

#729. ….the…task of converting satanic strength into heavenly power is one that We [Word of God in the plural sense] have been empowered to accomplish. The Force capable of such a transformation transcendeth the potency of the Elixir itself. The Word of God, alone, can claim the distinction of being endowed with the capacity required for so great and far-reaching a change.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCIX, p. 200)

#730. The civilization, so often vaunted by the learned exponents of arts and sciences, will, if allowed to overleap the bounds of moderation, bring great evil upon men….If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLXIV, pp. 342-343)

#731. Watch over yourselves, for the Evil One is lying in wait, ready to entrap you. Gird yourselves against his wicked devices, and, led by the light of the name of the All-Seeing God, make your escape from the darkness that surroundeth you.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 87)

#732. The source of all evil is for man to turn away from his Lord and set his heart on things ungodly.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 156)

#733. The most burning fire is to question the signs of God, to dispute idly that which He hath revealed, to deny Him and carry one’s self proudly before Him.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 156)

#734. ….a true seeker…must, before all else, cleanse and purify his heart, which is the seat of the revelation of the inner mysteries of God, from the obscuring dust of all acquired knowledge, and the allusions of the embodiments of satanic fancy.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 213, p. 177)

[from the Writings of ‘Abdu’l-Bahá:]

#735. In this, the Bahá’í dispensation, God’s Cause is spirit unalloyed. His Cause belongeth not to the material world. It cometh neither for strife nor war, nor for acts of mischief or of shame; it is neither for quarrelling with other Faiths, nor for conflicts with the nations. Its only army is the love of God, its only joy the clear wine of His knowledge, its only battle the expounding of the Truth; its one crusade is against the insistent self, the evil promptings of the human heart.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #206, p. 256)

[from the talks of ‘Abdu’l-Bahá:]

#736. In creation there is no evil; all is good. Certain qualities and natures innate in some men and apparently blameworthy are not so in reality. For example, from the beginning of his life you can see in a nursing child the signs of greed, of anger and of temper. Then, it may be said, good and evil are innate in the reality of man, and this is contrary to the pure goodness of nature and creation. The answer to this is that greed, which is to ask for something more, is a praiseworthy quality provided that it is used suitably. So if a man is greedy to acquire science and knowledge, or to become compassionate, generous and just, it is most praiseworthy. If he exercises his anger and wrath against the bloodthirsty tyrants who are like ferocious beasts, it is very praiseworthy; but if he does not use these qualities in a right way, they are blameworthy.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 57: "The Causes of the Differences in the Characters of Men", p. 215)

#737. ….the paradise and hell of existence are found in all the worlds of God, whether in this world or in the spiritual heavenly worlds. Gaining these rewards is the gaining of eternal life.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 60: "The Immortality of the Spirit", p. 223)

#738. Man is in the highest degree of materiality, and at the beginning of spirituality—that is to say, he is the end of imperfection and the beginning of perfection. He is at the last degree of darkness, and at the beginning of light;….

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 64: "The State of Man and His Progress after Death", p. 235)

#739. Briefly, the intellectual realities, such as all the qualities and admirable perfections of man, are purely good, and exist. Evil is simply their nonexistence. So ignorance is the want of knowledge; error is the want of guidance; forgetfulness is the want of memory; stupidity is the want of good sense. All these things have no real existence.

In the same way, the sensible realities are absolutely good, and evil is due to their nonexistence—that is to say, blindness is the want of sight, deafness is the want of hearing, poverty is the want of wealth, illness is the want of health, death is the want of life, and weakness is the want of strength.

Nevertheless a doubt occurs to the mind—that is, scorpions and serpents are poisonous. Are they good or evil, for they are existing beings? Yes, a scorpion is evil in relation to man; a serpent is evil in relation to man; but in relation to themselves they are not evil, for their poison is their weapon, and by their sting they defend themselves. But as the elements of their poison do not agree with our elements—that is to say, as there is antagonism between these different elements, therefore, this antagonism is evil; but in reality as regards themselves they are good.

The epitome of this discourse is that it is possible that one thing in relation to another may be evil, and at the same time within the limits of its proper being it may not be evil. Then it is proved that there is no evil in existence; all that God created He created good. This evil is nothingness; so death is the absence of life. When man no longer receives life, he dies. Darkness is the absence of light: when there is no light, there is darkness. Light is an existing thing, but darkness is nonexistent. Wealth is an existing thing, but poverty is nonexisting.

Then it is evident that all evils return to nonexistence. Good exists; evil is nonexistent.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 74: "The Nonexistence of Evil", pp. 263-264)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#740. Evil is imperfection. Sin is the state of man in the world of the baser nature, for in nature exist defects such as injustice, tyranny, hatred, hostility, strife: these are characteristics of the lower plane of nature. These are the sins of the world, the fruits of the tree from which Adam did eat. Through education we must free ourselves from these imperfections.

(‘Abdu’l-Bahá: Paris Talks, "Address by ‘Abdu’l-Bahá at the Friends’ Meeting House, St. Martin’s Lane, London, W.C., Sunday, January 12th, 1913", p. 177)

#741. The teachings specialized in Bahá’u’lláh are addressed to humanity. He says, "Ye are all the leaves of one tree." He does not say, "Ye are the leaves of two trees: one divine, the other satanic." He has declared that each individual member of the human family is a leaf or branch upon the Adamic tree; that all are sheltered beneath the protecting mercy and providence of God; that all are the children of God, fruit upon the one tree of His love. God is equally compassionate and kind to all the leaves, branches and fruit of this tree. Therefore, there is no satanic tree whatever—Satan being a product of human minds and of instinctive human tendencies toward error. God alone is Creator, and all are creatures of His might. Therefore, we must love mankind as His creatures, realizing that all are growing upon the tree of His mercy, servants of His omnipotent will and manifestations of His good pleasure.

Even though we find a defective branch or leaf upon this tree of humanity or an imperfect blossom, it, nevertheless, belongs to this tree and not to another. Therefore, it is our duty to protect and cultivate this tree until it reaches perfection. If we examine its fruit and find it imperfect, we must strive to make it perfect. There are souls in the human world who are ignorant; we must make them knowing. Some growing upon the tree are weak and ailing; we must assist them toward health and recovery. If they are as infants in development, we must minister to them until they attain maturity. We should never detest and shun them as objectionable and unworthy. We must treat them with honor, respect and kindness; for God has created them and not Satan. They are not manifestations of the wrath of God but evidences of His divine favor. God, the Creator, has endowed them with physical, mental and spiritual qualities that they may seek to know and do His will; therefore, they are not objects of His wrath and condemnation. In brief, all humanity must be looked upon with love, kindness and respect; for what we behold in them are none other than the signs and traces of God Himself.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "14 July 1912, Talk at All Souls Unitarian Church, Fourth Avenue and Twentieth Street, New York, Notes by John G. Grundy and Howard MacNutt", pp. 230-231)

#742. God has created all in His image and likeness. Shall we manifest hatred for His creatures and servants? This would be contrary to the will of God and according to the will of Satan, by which we mean the natural inclinations of the lower nature. This lower nature in man is symbolized as Satan—the evil ego within us, not an evil personality outside.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "27 August 1912, Talk at Metaphysical Club, Boston, Massachusetts, Notes by Edna McKinney", p. 287)

#743. You have asked why it was necessary for the soul that was from God to make this journey back to God?….

The reality underlying this question is that the evil spirit, Satan or whatever is interpreted as evil, refers to the lower nature in man. This baser nature is symbolized in various ways. In man there are two expressions: One is the expression of nature; the other, the expression of the spiritual realm. The world of nature is defective. Look at it clearly, casting aside all superstition and imagination. If you should leave a man uneducated and barbarous in the wilds of Africa, would there be any doubt about his remaining ignorant? God has never created an evil spirit; all such ideas and nomenclature are symbols expressing the mere human or earthly nature of man. It is an essential condition of the soil of earth that thorns, weeds and fruitless trees may grow from it. Relatively speaking, this is evil; it is simply the lower state and baser product of nature.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", pp. 294-295)

#744. The majority of people are captives in the matrix of nature, submerged in the sea of materiality….

Today the world of humanity is walking in darkness because it is out of touch with the world of God. That is why we do not see the signs of God in the hearts of men. The power of the Holy Spirit has no influence.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, From Stenographic Notes", p. 305)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#745. Addressing one of the friends, He [Bahá’u’lláh] says: "It is clear to your honor that before long Satan, in the garb of man, will reach that land and will try to mislead the friends of the Divine Beauty through temptations which arouse the desires of self, and will cause them to follow the footsteps of Satan away from the right and glorious path, and prevent them from attaining the Blessed Shore of the King of Oneness...."

(‘Abdu’l-Bahá quoting Bahá’u’lláh, in the compilation Bahá’í World Faith, p. 430)

[from letters on behalf of Shoghi Effendi:]

#746. We know absence of light is darkness, but no one would assert darkness was not a fact. It exists even though it is only the absence of something else. So evil exists too, and we cannot close our eyes to it, even though it is a negative existence. We must seek to supplant it by good, and if we see an evil person is not influenceable by us, then we should shun his company for it is unhealthy.

(on behalf of Shoghi Effendi: Unfolding Destiny, 4 October 1950, p. 458)

[from the Writings of Bahá’u’lláh:]

#747. All that which ye potentially possess can, however, be manifested only as a result of your own volition.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXVII, p. 149)

#748. We have shown thee these two ways; walk thou the way thou choosest.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 245, p. 204)

#749. Whosoever desireth, let him turn aside from this counsel and whosoever desireth let him choose the path to his Lord.

(Bahá’u’lláh: Bahá’í Prayers (US), "Tablet of Ahmad", p. 309)

#750. O SON OF MAN! Upon the tree of effulgent glory I have hung for thee the choicest fruits, wherefore hast thou turned away and contented thyself with that which is less good? Return then unto that which is better for thee in the realm on high.

(Bahá’u’lláh: The Hidden Words, Arabic #21)

#751. Imperishable glory I have chosen for thee, yet boundless shame thou hast chosen for thyself.

(Bahá’u’lláh: The Hidden Words, Persian #21)

#752. They say: "Where is Paradise, and where is Hell?" Say: "The one is reunion with Me; the other thine own self, O thou who dost associate a partner with God and doubtest."

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Ishráqát" or "Splendours", p. 118)

[from the Writings of ‘Abdu’l-Bahá:]

#753. That individual…who puts his faith in God and believes in the words of God—because he is promised and certain of a plentiful reward in the next life, and because worldly benefits as compared to the abiding joy and glory of future planes of existence are nothing to him—will for the sake of God abandon his own peace and profit and will freely consecrate his heart and soul to the common good.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 97)

#754. There are some who imagine that an innate sense of human dignity will prevent man from committing evil actions and insure his spiritual and material perfection. That is, that an individual who is characterized with natural intelligence, high resolve, and a driving zeal, will, without any consideration for the severe punishments consequent on evil acts, or for the great rewards of righteousness, instinctively refrain from inflicting harm on his fellow men and will hunger and thirst to do good. And yet, if we ponder the lessons of history it will become evident that this very sense of honor and dignity is itself one of the bounties deriving from the instructions of the Prophets of God. We also observe in infants the signs of aggression and lawlessness, and that if a child is deprived of a teacher’s instructions his undesirable qualities increase from one moment to the next. It is therefore clear that the emergence of this natural sense of human dignity and honor is the result of education. Secondly, even if we grant for the sake of the argument that instinctive intelligence and an innate moral quality would prevent wrongdoing, it is obvious that individuals so characterized are as rare as the philosopher’s stone. An assumption of this sort cannot be validated by mere words, it must be supported by the facts. Let us see what power in creation impels the masses toward righteous aims and deeds!

Aside from this, if that rare individual who does exemplify such a faculty should also become an embodiment of the fear of God, it is certain that his strivings toward righteousness would be strongly reinforced.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, pp. 97-98)

#755. The root cause of wrongdoing is ignorance, and we must therefore hold fast to the tools of perception and knowledge. Good character must be taught. Light must be spread afar, so that, in the school of humanity, all may acquire the heavenly characteristics of the spirit, and see for themselves beyond any doubt that there is no fiercer hell, no more fiery abyss, than to possess a character that is evil and unsound; no more darksome pit nor loathsome torment than to show forth qualities which deserve to be condemned.

The individual must be educated to such a high degree that he would rather have his throat cut than tell a lie, and would think it easier to be slashed with a sword or pierced with a spear than to utter calumny or be carried away by wrath.

Thus will be kindled the sense of human dignity and pride, to burn away the reapings of lustful appetites. Then will each one of God’s beloved shine out as a bright moon with qualities of the spirit, and the relationship of each to the Sacred Threshold of his Lord will be not illusory but sound and real, will be as the very foundation of the building, not some embellishment on its facade.

It followeth that the children’s school must be a place of utmost discipline and order, that instruction must be thorough, and provision must be made for the rectification and refinement of character; so that, in his earliest years, within the very essence of the child, the divine foundation will be laid and the structure of holiness raised up.

Know that this matter of instruction, of character rectification and refinement, of heartening and encouraging the child, is of the utmost importance, for such are basic principles of God.

Thus, if God will, out of these spiritual schools illumined children will arise, adorned with all the fairest virtues of humankind, and will shed their light not only across Persia, but around the world.

It is extremely difficult to teach the individual and refine his character once puberty is passed. By then, as experience hath shown, even if every effort be exerted to modify some tendency of his, it all availeth nothing. He may, perhaps, improve somewhat today; but let a few days pass and he forgetteth, and turneth backward to his habitual condition and accustomed ways. Therefore it is in early childhood that a firm foundation must be laid. While the branch is green and tender it can easily be made straight.

Our meaning is that qualities of the spirit are the basic and divine foundation, and adorn the true essence of man; and knowledge is the cause of human progress. The beloved of God must attach great importance to this matter, and carry it forward with enthusiasm and zeal.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #111, pp. 136-137)

#756. Among the safeguards of the Holy Faith is the training of children, and this is among the weightiest of principles in all the Divine Teachings. Thus from the very beginning mothers must rear their infants in the cradle of good morals—for it is the mothers who are the first educators—so that, when the child cometh to maturity, he will prove to be endowed with all the virtues and qualities that are worthy of praise.

And further, according to the Divine commandments, every child must learn reading and writing, and acquire such branches of knowledge as are useful and necessary, as well as learning an art or skill. The utmost care must be devoted to these matters; any neglect of them, any failure to act on them, is not permissible.

Observe how many penal institutions, houses of detention and places of torture are made ready to receive the sons of men, the purpose being to prevent them, by punitive measures, from committing terrible crimes—whereas this very torment and punishment only increaseth depravity, and by such means the desired aim cannot be properly achieved.

Therefore must the individual be trained from his infancy in such a way that he will never undertake to commit a crime, will, rather, direct all his energies to the acquisition of excellence, and will look upon the very commission of an evil deed as in itself the harshest of all punishments, considering the sinful act itself to be far more grievous than any prison sentence. For it is possible so to train the individual that, although crime may not be completely done away with, still it will become very rare.

The purport is this, that to train the character of humankind is one of the weightiest commandments of God, and the influence of such training is the same as that which the sun exerteth over tree and fruit. Children must be most carefully watched over, protected and trained; in such consisteth true parenthood and parental mercy.

Otherwise, the children will turn into weeds growing wild, and become the cursed, Infernal Tree [the Zaqqúm, Qur’án 37:60, 44:43], knowing not right from wrong, distinguishing not the highest of human qualities from all that is mean and vile; they will be brought up in vainglory, and will be hated of the Forgiving Lord.

Wherefore doth every child, new-risen in the garden of Heavenly love, require the utmost training and care.

(‘Abdu’l-Bahá: from a Tablet translated from Persian, quoted in the compilation Bahá’í Education, Selection #66)

[from the talks of ‘Abdu’l-Bahá:]

#757. ….the condition of man is the end of the night and the beginning of day, meaning that he is the sum of all the degrees of imperfection, and that he possesses the degrees of perfection. He has the animal side as well as the angelic side, and the aim of an educator is to so train human souls that their angelic aspect may overcome their animal side. Then if the divine power in man, which is his essential perfection, overcomes the satanic power, which is absolute imperfection, he becomes the most excellent among the creatures; but if the satanic power overcomes the divine power, he becomes the lowest of the creatures.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 64: "The State of Man and His Progress after Death", pp. 235-236)

#758. Some things are subject to the free will of man, such as justice, equity, tyranny and injustice, in other words, good and evil actions; it is evident and clear that these actions are, for the most part, left to the will of man. But there are certain things to which man is forced and compelled, such as sleep, death, sickness, decline of power, injuries and misfortunes; these are not subject to the will of man, and he is not responsible for them, for he is compelled to endure them. But in the choice of good and bad actions he is free, and he commits them according to his own will.

For example, if he wishes, he can pass his time in praising God, or he can be occupied with other thoughts. He can be an enkindled light through the fire of the love of God, and a philanthropist loving the world, or he can be a hater of mankind, and engrossed with material things. He can be just or cruel. These actions and these deeds are subject to the control of the will of man himself; consequently, he is responsible for them.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 70: "Free Will", p. 248)

#759. ….in all the action or inaction of man, he receives power from the help of God; but the choice of good or evil belongs to the man himself. So if a king should appoint someone to be the governor of a city, and should grant him the power of authority, and should show him the paths of justice and injustice according to the laws—if then this governor should commit injustice, although he should act by the authority and power of the king, the latter would be absolved from injustice. But if he should act with justice, he would do it also through the authority of the king, who would be pleased and satisfied.

That is to say, though the choice of good and evil belongs to man, under all circumstances he is dependent upon the sustaining help of life, which comes from the Omnipotent.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 70: "Free Will", p. 250)

#760. The third virtue of humanity is the goodwill which is the basis of good actions. Certain philosophers have considered intention superior to action, for the goodwill is absolute light; it is purified and sanctified from the impurities of selfishness, of enmity, of deception. Now it may be that a man performs an action which in appearance is righteous, but which is dictated by covetousness. For example, a butcher rears a sheep and protects it; but this righteous action of the butcher is dictated by desire to derive profit, and the result of this care is the slaughter of the poor sheep. How many righteous actions are dictated by covetousness! But the goodwill is sanctified from such impurities.

Briefly, if to the knowledge of God is joined the love of God, and attraction, ecstasy and goodwill, a righteous action is then perfect and complete. Otherwise, though a good action is praiseworthy, yet if it is not sustained by the knowledge of God, the love of God, and a sincere intention, it is imperfect. For example, the being of man must unite all perfections to be perfect. Sight is extremely precious and appreciated, but it must be aided by hearing; the hearing is much appreciated, but it must be aided by the power of speech; the faculty of speech is very acceptable, but it must be aided by the power of reason, and so forth. The same is true of the other powers, organs and members of man; when all these powers, these senses, these organs, these members exist together, he is perfect.

Now, today, we meet with people in the world who, in truth, desire the universal good, and who according to their power occupy themselves in protecting the oppressed and in aiding the poor: they are enthusiastic for peace and the universal well-being. Although from this point of view they may be perfect, if they are deprived of the knowledge and love of God, they are imperfect.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 84: "The Necessity of Following the Teachings of the Divine Manifestations", pp. 302-303)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#761. If the heart turns away from the blessings God offers how can it hope for happiness?

(‘Abdu’l-Bahá: Paris Talks, "There can be no True Happiness and Progress without Spirituality, November 21st", p. 108)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#762. "....Glory be upon Thee and upon those who serve Thee and encircle Thee! Woe and torment be upon him who opposes and torments Thee! Blessed is he who befriends Thee, and hell be for him who opposes Thee!...."

(‘Abdu’l-Bahá quoting a Tablet of Bahá’u’lláh, in the compilation Bahá’í World Faith, p. 437)

[from the Writings of Bahá’u’lláh:]

#763. He Who is the Day Spring of Truth is, no doubt, fully capable of rescuing from such remoteness wayward souls and of causing them to draw nigh unto His court and attain His Presence. "If God had pleased He had surely made all men one people." His purpose, however, is to enable the pure in spirit and the detached in heart to ascend, by virtue of their own innate powers, unto the shores of the Most Great Ocean, that thereby they who seek the Beauty of the All-Glorious may be distinguished and separated from the wayward and perverse.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXIX, p. 71)

#764. If none be found to stray from Thy path, how, then, can the ensign of Thy mercy be unfurled, or the banner of Thy bountiful favor be hoisted? And if iniquity be not committed, what is it that can proclaim Thee to be the Concealer of men’s sins, the Ever-Forgiving, the Omniscient, the All-Wise?

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLII, p. 310)

#765. Indeed the actions of man himself breed a profusion of satanic power. For were men to abide by and observe the divine teachings, every trace of evil would be banished from the face of the earth. However, the widespread differences that exist among mankind and the prevalence of sedition, contention, conflict and the like are the primary factors which provoke the appearance of the satanic spirit. Yet the Holy Spirit hath ever shunned such matters. A world in which naught can be perceived save strife, quarrels and corruption is bound to become the seat of the throne, the very metropolis, of Satan.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Maqsúd" or "Tablet of Maqsúd", pp. 176-177)

#766. Thou art He through Whom the ensign "Praiseworthy art Thou in Thy works" hath been lifted up, and the standard "Obeyed art Thou in Thy behest" hath been unfurled. Make known this Thy station, O my God, unto Thy servants, that they may be made aware that the excellence of all things is dependent upon Thy bidding and Thy word, and the virtue of every act is conditioned by Thy leave and the good-pleasure of Thy will, and may recognize that the reins of men’s doings are within the grasp of Thine acceptance and Thy commandment.

(Bahá’u’lláh: Prayers and Meditations, Selection XLVI, p. 68)

[from the Writings of ‘Abdu’l-Bahá:]

#767. ….as to the infinite Power that knoweth no limitations; limitation itself proveth the existence of the unlimited, for the limited is known through the unlimited, just as weakness itself proveth the existence of power, ignorance the existence of knowledge, poverty the existence of wealth. Without wealth there would be no poverty, without knowledge no ignorance, without light no darkness. Darkness itself is a proof of the existence of light for darkness is the absence of light.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 20)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#768. Through suffering he will attain to an eternal happiness which nothing can take from him….

To attain eternal happiness one must suffer. He who has reached the state of self-sacrifice has true joy. Temporal joy will vanish.

(‘Abdu’l-Bahá: Paris Talks, "Address by ‘Abdu’l-Bahá at the Friends’ Meeting House, St. Martin’s Lane, London, W.C., Sunday, January 12th, 1913", pp. 178-179)

#769. ….things are often known by their opposites. Were it not for darkness, light could not be sensed. Were it not for death, life could not be known. If ignorance did not exist, knowledge would not be a reality. It is necessary that each should exist in order that the other should have reality. Night and day must be in order that each may be distinguished. Night itself is an indication and evidence of day which follows, and day itself indicates the coming night. Unless night were a reality, there could not be day. Were it not for death, there could be no life. Things are known by their opposites.

Therefore, our weakness is an evidence that there is might; our ignorance proves the reality of knowledge; our need is an indication of supply and wealth.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "2 May 1912, Talk at Hotel Plaza, Chicago, Illinois, Notes by Henrietta C. Wagner", pp. 82-83)

#770. If there were no wrong, how would you recognize the right? If it were not for sin, how would you appreciate virtue? If evil deeds were unknown, how could you commend good actions? If sickness did not exist, how would you understand health? Evil is nonexistent; it is the absence of good. Sickness is the loss of health; poverty, the lack of riches. When wealth disappears, you are poor; you look within the treasure box but find nothing there. Without knowledge there is ignorance; therefore, ignorance is simply the lack of knowledge. Death is the absence of life. Therefore, on the one hand, we have existence; on the other, nonexistence, negation or absence of existence.

Briefly, the journey of the soul is necessary. The pathway of life is the road which leads to divine knowledge and attainment. Without training and guidance the soul could never progress beyond the conditions of its lower nature, which is ignorant and defective.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", pp. 295-296)

[Compiler: For additional insight into the concept of evil as part of the Divine Plan, the reader may also want to study the "Fire Tablet" of Bahá’u’lláh in its entirety.]

[from the Writings of Bahá’u’lláh:]

#771. We have decreed, O people, that the highest and last end of all learning be the recognition of Him Who is the Object of all knowledge; and yet, behold how ye have allowed your learning to shut you out, as by a veil, from Him Who is the Dayspring of this Light, through Whom every hidden thing hath been revealed. Could ye but discover the source whence the splendour of this utterance is diffused, ye would cast away the peoples of the world and all that they possess, and would draw nigh unto this most blessed Seat of glory.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 102, p. 57)

#772. The beginning of all things is the knowledge of God, and the end of all things is strict observance of whatsoever hath been sent down from the empyrean of the Divine Will that pervadeth all that is in the heavens and all that is on the earth.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection II, p. 5)

#773. Knowledge is one of the wondrous gifts of God. It is incumbent upon everyone to acquire it. Such arts and material means as are now manifest have been achieved by virtue of His knowledge and wisdom which have been revealed in Epistles and Tablets through His Most Exalted Pen—a Pen out of whose treasury pearls of wisdom and utterance and the arts and crafts of the world are brought to light.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Tarázát" or "Ornaments", p. 40)

#774. The source of all learning is the knowledge of God, exalted be His Glory, and this cannot be attained save through the knowledge of His Divine Manifestation.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 156)

#775. ….the fingers of divine power have unlocked the portals of the knowledge of God, and the light of divine knowledge and heavenly grace hath illumined and inspired the essence of all created things, in such wise that in each and every thing a door of knowledge hath been opened, and within every atom traces of the sun hath been made manifest.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 28, pp. 27-28)

#776. ….it [hath] been said: "Knowledge is a light which God casteth into the heart of whomsoever He willeth." It is this kind of knowledge which is and hath ever been praiseworthy, and not the limited knowledge that hath sprung forth from veiled and obscured minds. This limited knowledge they even stealthily borrow one from the other, and vainly pride themselves therein!

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 48, p. 43)

#777. Know verily that Knowledge is of two kinds: Divine and Satanic. The one welleth out from the fountain of divine inspiration; the other is but a reflection of vain and obscure thoughts. The source of the former is God Himself; the motive-force of the latter the whisperings of selfish desire.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 76, p. 64)

#778. "Knowledge is a single point, but the ignorant have multiplied it."

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Unity", pp. 24-25)

#779. Knowledge is as wings to man’s life, and a ladder for his ascent.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 26)

[from the talks of ‘Abdu’l-Bahá:]

#780. ….knowledge, which is a state attained to by the intelligence, is an intellectual condition; and entering and coming out of the mind are imaginary conditions; but the mind is connected with the acquisition of knowledge, like images reflected in a mirror.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 25: "The Holy Spirit", p. 108)

#781. Knowledge is of two kinds. One is subjective and the other objective knowledge—that is to say, an intuitive knowledge and a knowledge derived from perception.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 40: "The Knowledge of the Divine Manifestations", p. 157)

#782. Question.—How many kinds of character has man, and what is the cause of the differences and varieties in men?

Answer.—He has the innate character, the inherited character, and the acquired character which is gained by education.

With regard to the innate character, although the divine creation is purely good, yet the varieties of natural qualities in man come from the difference of degree; all are excellent, but they are more or less so, according to the degree. So all mankind possess intelligence and capacities, but the intelligence, the capacity and the worthiness of men differ. This is evident.

For example, take a number of children of one family, of one place, of one school, instructed by one teacher, reared on the same food, in the same climate, with the same clothing, and studying the same lessons—it is certain that among these children some will be clever in the sciences, some will be of average ability, and some dull. Hence it is clear that in the original nature there exists a difference of degree and varieties of worthiness and capacity. This difference does not imply good or evil but is simply a difference of degree. One has the highest degree, another the medium degree, and another the lowest degree. So man exists; the animal, the plant and the mineral exist also—but the degrees of these four existences vary. What a difference between the existence of man and of the animal! Yet both are existences. It is evident that in existence there are differences of degrees.

The variety of inherited qualities comes from strength and weakness of constitution—that is to say, when the two parents are weak, the children will be weak; if they are strong, the children will be robust. In the same way, purity of blood has a great effect; for the pure germ is like the superior stock which exists in plants and animals. For example, you see that children born from a weak and feeble father and mother will naturally have a feeble constitution and weak nerves; they will be afflicted and will have neither patience, nor endurance, nor resolution, nor perseverance, and will be hasty; for the children inherit the weakness and debility of their parents.

....

But the difference of the qualities with regard to culture is very great, for education has great influence. Through education the ignorant become learned; the cowardly become valiant. Through cultivation the crooked branch becomes straight; the acid, bitter fruit of the mountains and woods becomes sweet and delicious; and the five-petaled flower becomes hundred petaled. Through education savage nations become civilized, and even the animals become domesticated. Education must be considered as most important, for as diseases in the world of bodies are extremely contagious, so, in the same way, qualities of spirit and heart are extremely contagious. Education has a universal influence, and the differences caused by it are very great.

Perhaps someone will say that, since the capacity and worthiness of men differ, therefore, the difference of capacity certainly causes the difference of characters.^{(i.e., therefore people cannot be blamed for their character.)}

But this is not so, for capacity is of two kinds: natural capacity and acquired capacity. The first, which is the creation of God, is purely good—in the creation of God there is no evil; but the acquired capacity has become the cause of the appearance of evil. For example, God has created all men in such a manner and has given them such a constitution and such capacities that they are benefited by sugar and honey and harmed and destroyed by poison. This nature and constitution is innate, and God has given it equally to all mankind. But man begins little by little to accustom himself to poison by taking a small quantity each day, and gradually increasing it, until he reaches such a point that he cannot live without a gram of opium every day. The natural capacities are thus completely perverted. Observe how much the natural capacity and constitution can be changed, until by different habits and training they become entirely perverted. One does not criticize vicious people because of their innate capacities and nature, but rather for their acquired capacities and nature.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 57: "The Causes of the Differences in the Characters of Men", pp. 212-213, 214-215)

#783. Know that there are two kinds of knowledge: the knowledge of the essence of a thing and the knowledge of its qualities. The essence of a thing is known through its qualities; otherwise, it is unknown and hidden.

As our knowledge of things, even of created and limited things, is knowledge of their qualities and not of their essence, how is it possible to comprehend in its essence the Divine Reality, which is unlimited? For the inner essence of anything is not comprehended, but only its qualities. For example, the inner essence of the sun is unknown, but is understood by its qualities, which are heat and light. The inner essence of man is unknown and not evident, but by its qualities it is characterized and known. Thus everything is known by its qualities and not by its essence.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 59: "Man’s Knowledge of God", p. 220)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#784. Truth may be likened to the sun! The sun is the luminous body that disperses all shadows; in the same way does truth scatter the shadows of our imagination. As the sun gives life to the body of humanity so does truth give life to their souls. Truth is a sun that rises from different points on the horizon.

(‘Abdu’l-Bahá: Paris Talks, "Theosophical Society, Paris", pp. 127-128)

#785. The bestowals of God which are manifest in all phenomenal life are sometimes hidden by intervening veils of mental and mortal vision which render man spiritually blind and incapable, but when those scales are removed and the veils rent asunder, then the great signs of God will become visible, and he will witness the eternal light filling the world. The bestowals of God are all and always manifest. The promises of heaven are ever present. The favors of God are all-surrounding, but should the conscious eye of the soul of man remain veiled and darkened, he will be led to deny these universal signs and remain deprived of these manifestations of divine bounty.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", p. 90)

[from the Writings of Bahá’u’lláh:]

#786. ....they that tread the path of faith, they that thirst for the wine of certitude, must cleanse themselves of all that is earthly—their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth. They should put their trust in God, and, holding fast unto Him, follow in His way. Then will they be made worthy of the effulgent glories of the sun of divine knowledge and understanding, and become the recipients of a grace that is infinite and unseen,....

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 2, p. 3)

#787. Reflect thou, how, in one hand, He hath, by His mighty grasp, turned the earth of knowledge and understanding, previously unfolded, into a mere handful, and, on the other, spread out a new and highly exalted earth in the hearts of men, thus causing the freshest and loveliest blossoms, and the mightiest and loftiest trees to spring forth from the illumined bosom of man.

In like manner, reflect how the elevated heavens of the Dispensations of the past have, in the right hand of power, been folded together, how the heavens of divine Revelation have been raised by the command of God, and been adorned by the sun, the moon, and stars of His wondrous commandments. Such are the mysteries of the Word of God, which have been unveiled and made manifest, that haply thou mayest apprehend the morning light of divine guidance, mayest quench, by the power of reliance and renunciation, the lamp of idle fancy, of vain imaginings, of hesitation, and doubt, and mayest kindle, in the inmost chamber of thine heart, the new-born light of divine knowledge and certitude.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraphs 51-52, pp. 45-46)

#788. When the channel of the human soul is cleansed of all worldly and impeding attachments, it will unfailingly perceive the breath of the Beloved across immeasurable distances, and will, led by its perfume, attain and enter the City of Certitude.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 217, p. 182)

#789. Once in about a thousand years shall this City be renewed and re-adorned.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 218, p. 183)

#790. That city is none other than the Word of God revealed in every age and dispensation.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 219, p. 184)

#791. The understanding of His words and the comprehension of the utterances of the Birds of Heaven are in no wise dependent upon human learning. They depend solely upon purity of heart, chastity of soul, and freedom of spirit.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 233, p. 194)

#792. We have caused the rivers of Divine utterance to proceed out of Our throne, that the tender herbs of wisdom and understanding may spring forth from the soil of your hearts.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XVIII, p. 43)

#793. Would that ye had the power to perceive the things your Lord, the All-Merciful, doth see—things that attest the excellence of your rank, that bear witness to the greatness of your worth, that proclaim the sublimity of your station!

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLVII, p. 317)

#794. ….God…hath made being to come forth from nothingness; graven upon the tablet of man the secrets of preexistence; taught him from the mysteries of divine utterance that which he knew not; made him a Luminous Book unto those who believed and surrendered themselves; caused him to witness the creation of all things (Kullu Shay’) in this black and ruinous age, and to speak forth from the apex of eternity with a wondrous voice in the Excellent Temple^{(The Manifestation)}: to the end that every man may testify, in himself, by himself, in the station of the Manifestation of his Lord, that verily there is no God save Him, and that every man may thereby win his way to the summit of realities, until none shall contemplate anything whatsoever but that he shall see God therein.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, pp. 1-2)

#795. After passing through the Valley of knowledge, which is the last plane of limitation, the wayfarer cometh to THE VALLEY OF UNITY and drinketh from the cup of the Absolute, and gazeth on the Manifestations of Oneness. In this station he pierceth the veils of plurality, fleeth from the worlds of the flesh, and ascendeth into the heaven of singleness. With the ear of God he heareth, with the eye of God he beholdeth the mysteries of divine creation.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, p. 17)

#796. THE SECOND VALLEY….

….Here reason signifieth the divine, universal mind, whose sovereignty enlighteneth all created things—nor doth it refer to every feeble brain; for it is as the wise Sana’i hath written:

How can feeble reason encompass the Qur’án,

Or the spider snare a phoenix in his web?

Wouldst thou that the mind should not entrap thee?

Teach it the science of the love of God!

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, Second Valley of Four, p. 52)

#797. Behold how the generality of mankind hath been endued with the capacity to hearken unto God’s most exalted Word—the Word upon which must depend the gathering together and spiritual resurrection of all men.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 89)

#798. Know thou that he is truly learned who hath acknowledged My Revelation, and drunk from the Ocean of My knowledge, and soared in the atmosphere of My love, and cast away all else besides Me, and taken firm hold on that which hath been sent down from the Kingdom of My wondrous utterance. He, verily, is even as an eye unto mankind, and as the spirit of life unto the body of all creation.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Burhán" or "Tablet of the Proof", pp. 207-208)

[from the Writings of ‘Abdu’l-Bahá:]

#799. Praise and thanksgiving be unto Providence that out of all the realities in existence He has chosen the reality of man and has honored it with intellect and wisdom, the two most luminous lights in either world. Through the agency of this great endowment, He has in every epoch cast on the mirror of creation new and wonderful configurations. If we look objectively upon the world of being, it will become apparent that from age to age, the temple of existence has continually been embellished with a fresh grace, and distinguished with an ever-varying splendor, deriving from wisdom and the power of thought.

This supreme emblem of God stands first in the order of creation and first in rank, taking precedence over all created things. Witness to it is the Holy Tradition, "Before all else, God created the mind." From the dawn of creation, it was made to be revealed in the temple of man.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 1)

[from the talks of ‘Abdu’l-Bahá:]

#800. ....when the Holy Manifestation of God, Who is the sun of the world of His creation, shines upon the worlds of spirits, of thoughts and of hearts, then the spiritual spring and new life appear, the power of the wonderful springtime becomes visible, and marvelous benefits are apparent. As you have observed, at the time of the appearance of each Manifestation of God extraordinary progress has occurred in the world of minds, thoughts and spirits. For example, in this divine age see what development has been attained in the world of minds and thoughts, and it is now only the beginning of its dawn. Before long you will see that new bounties and divine teachings will illuminate this dark world and will transform these sad regions into the paradise of Eden.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 42: "The Power and Influence of the Divine Manifestations", p. 163)

#801. ….as the supreme Manifestations certainly possess essential infallibility, therefore whatever emanates from Them is identical with the truth, and conformable to reality.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 45: "Explanation of the Verse of the Kitáb-i-Aqdas, ‘There is No Partner for Him Who is the Dayspring of Revelation in His Most Great Infallibility’", p. 173)

#802. The first thing which emanated from God is that universal reality, which the ancient philosophers termed the "First Mind,"….

Though the "First Mind" is without beginning, it does not become a sharer in the preexistence of God, for the existence of the universal reality in relation to the existence of God is nothingness, and it has not the power to become an associate of God and like unto Him in preexistence.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 53: "The Relation between God and the Creature", p. 203)

#803. ….the universal divine mind, which is beyond nature, is the bounty of the Preexistent Power. This universal mind is divine; it embraces existing realities, and it receives the light of the mysteries of God. It is a conscious power, not a power of investigation and of research. The intellectual power of the world of nature is a power of investigation, and by its researches it discovers the realities of beings and the properties of existences; but the heavenly intellectual power, which is beyond nature, embraces things and is cognizant of things, knows them, understands them, is aware of mysteries, realities and divine significations, and is the discoverer of the concealed verities of the Kingdom. This divine intellectual power is the special attribute of the Holy Manifestations and the Dawning-places of prophethood; a ray of this light falls upon the mirrors of the hearts of the righteous, and a portion and a share of this power comes to them through the Holy Manifestations.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 58: "The Degree of Knowledge Possessed by Man and the Divine Manifestations", p. 218)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#804. Thank God for guiding thee unto the Straight Path, manifesting unto thee the Evident Light. He shall give thee a draught of the cup whereby thy spiritual power will be increased. Thou shalt advance unto the Lofty Station, acquire heavenly qualities and attain knowledge of the significances of the words of God in this glorious day.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 361)

[from the Writings of Bahá’u’lláh:]

#805. Consider the rational faculty with which God hath endowed the essence of man. Examine thine own self, and behold how thy motion and stillness, thy will and purpose, thy sight and hearing, thy sense of smell and power of speech, and whatever else is related to, or transcendeth, thy physical senses or spiritual perceptions, all proceed from, and owe their existence to, this same faculty. So closely are they related unto it, that if in less than the twinkling of an eye its relationship to the human body be severed, each and every one of these senses will cease immediately to exercise its function, and will be deprived of the power to manifest the evidences of its activity. It is indubitably clear and evident that each of these afore-mentioned instruments has depended, and will ever continue to depend, for its proper functioning on this rational faculty, which should be regarded as a sign of the revelation of Him Who is the sovereign Lord of all.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXIII, p. 164)

#806. If the wayfarer’s goal be the dwelling of the Praiseworthy One (Mahmud), this is the station of primal reason which is known as the Prophet and the Most Great Pillar. Here reason signifieth the divine, universal mind, whose sovereignty enlighteneth all created things—nor doth it refer to every feeble brain;....

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, Second Valley of Four, p. 52)

[from the Writings of ‘Abdu’l-Bahá:]

#807. An authoritative Tradition states: "As for him who is one of the learned: (learned men, scientists, religious authorities) he must guard himself, defend his faith, oppose his passions and obey the commandments of his Lord. It is then the duty of the people to pattern themselves after him." Since these illustrious and holy words embody all the conditions of learning, a brief commentary on their meaning is appropriate.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 34)

#808. The first attribute of perfection is learning and the cultural attainments of the mind, and this eminent station is achieved when the individual combines in himself a thorough knowledge of those complex and transcendental realities pertaining to God, of the fundamental truths of Qur’ánic political and religious law, of the contents of the sacred Scriptures of other faiths, and of those regulations and procedures which would contribute to the progress and civilization of this distinguished country. He should in addition be informed as to the laws and principles, the customs, conditions and manners, and the material and moral virtues characterizing the statecraft of other nations, and should be well versed in all the useful branches of learning of the day, and study the historical records of bygone governments and peoples. For if a learned individual has no knowledge of the sacred Scriptures and the entire field of divine and natural science, of religious jurisprudence and the arts of government and the varied learning of the time and the great events of history, he might prove unequal to an emergency, and this is inconsistent with the necessary qualification of comprehensive knowledge.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, pp. 35-36)

#809. The third element of the utterance under discussion is, "opposes his passions." How wonderful are the implications of this deceptively easy, all-inclusive phrase. This is the very foundation of every laudable human quality; indeed, these few words embody the light of the world, the impregnable basis of all the spiritual attributes of human beings. This is the balance wheel of all behavior, the means of keeping all man’s good qualities in equilibrium.

For desire is a flame that has reduced to ashes uncounted lifetime harvests of the learned, a devouring fire that even the vast sea of their accumulated knowledge could never quench. How often has it happened that an individual who was graced with every attribute of humanity and wore the jewel of true understanding, nevertheless followed after his passions until his excellent qualities passed beyond moderation and he was forced into excess. His pure intentions changed to evil ones, his attributes were no longer put to uses worthy of them, and the power of his desires turned him aside from righteousness and its rewards into ways that were dangerous and dark. A good character is in the sight of God and His chosen ones and the possessors of insight, the most excellent and praiseworthy of all things, but always on condition that its center of emanation should be reason and knowledge and its base should be true moderation.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, pp. 59-60)

#810. ....illumine my brow with the light of adoration in Thy court of holiness, and of prayer to Thy Kingdom of grandeur.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #237, p. 319)

#811. Now concerning mental faculties, they are in truth of the inherent properties of the soul, even as the radiation of light is the essential property of the sun....It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own. The mind is circumscribed, the soul limitless. It is by the aid of such senses as those of sight, hearing, taste, smell and touch, that the mind comprehendeth, whereas the soul is free from all agencies.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 8)

#812. ....regarding the question whether the faculties of the mind and the human soul are one and the same. These faculties are but the inherent properties of the soul, such as the power of imagination, of thought, of understanding; powers that are the essential requisites of the reality of man, even as the solar ray is the inherent property of the sun. The temple of man is like unto a mirror, his soul is as the sun, and his mental faculties even as the rays that emanate from that source of light. The ray may cease to fall upon the mirror, but it can in no wise be dissociated from the sun.

(‘Abdu’l-Bahá: Tablet to August Forel, pp. 24-25)

[from the talks of ‘Abdu’l-Bahá:]

#813. The human spirit which distinguishes man from the animal is the rational soul, and these two names—the human spirit and the rational soul—designate one thing. This spirit, which in the terminology of the philosophers is the rational soul, embraces all beings, and as far as human ability permits discovers the realities of things and becomes cognizant of their peculiarities and effects, and of the qualities and properties of beings. But the human spirit, unless assisted by the spirit of faith, does not become acquainted with the divine secrets and the heavenly realities. It is like a mirror which, although clear, polished and brilliant, is still in need of light. Until a ray of the sun reflects upon it, it cannot discover the heavenly secrets.

But the mind is the power of the human spirit. Spirit is the lamp; mind is the light which shines from the lamp. Spirit is the tree, and the mind is the fruit. Mind is the perfection of the spirit and is its essential quality, as the sun’s rays are the essential necessity of the sun.

This explanation, though short, is complete; therefore, reflect upon it, and if God wills, you may become acquainted with the details.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 55: "Soul, Spirit and Mind", pp. 208-209)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#814. The spirit of man is itself informed and strengthened during meditation; through it affairs of which man knew nothing are unfolded before his view. Through it he receives Divine inspiration, through it he receives heavenly food.

Meditation is the key for opening the doors of mysteries. In that state man abstracts himself: in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves. To illustrate this, think of man as endowed with two kinds of sight; when the power of insight is being used the outward power of vision does not see.

This faculty of meditation frees man from the animal nature, discerns the reality of things, puts man in touch with God.

This faculty brings forth from the invisible plane the sciences and arts. Through the meditative faculty inventions are made possible, colossal undertakings are carried out; through it governments can run smoothly. Through this faculty man enters into the very Kingdom of God.

Nevertheless some thoughts are useless to man; they are like waves moving in the sea without result. But if the faculty of meditation is bathed in the inner light and characterized with divine attributes, the results will be confirmed.

The meditative faculty is akin to the mirror; if you put it before earthly objects it will reflect them. Therefore if the spirit of man is contemplating earthly subjects he will be informed of these.

But if you turn the mirror of your spirits heavenwards, the heavenly constellations and the rays of the Sun of Reality will be reflected in your hearts, and the virtues of the Kingdom will be obtained.

Therefore let us keep this faculty rightly directed—turning it to the heavenly Sun and not to earthly objects—so that we may discover the secrets of the Kingdom, and comprehend the allegories of the Bible and the mysteries of the spirit.

May we indeed become mirrors reflecting the heavenly realities, and may we become so pure as to reflect the stars of heaven.

(‘Abdu’l-Bahá: Paris Talks, "Address by ‘Abdu’l-Bahá at the Friends’ Meeting House, St. Martin’s Lane, London, W.C., Sunday, January 12th, 1913", pp. 174-175)

#815. ....fourth, human—the highest specialized organism of visible creation, embodying the qualities of the mineral, vegetable and animal plus an ideal endowment absolutely absent in the lower kingdoms—the power of intellectual investigation into the mysteries of outer phenomena. The outcome of this intellectual endowment is science, which is especially characteristic of man. This scientific power investigates and apprehends created objects and the laws surrounding them. It is the discoverer of the hidden and mysterious secrets of the material universe and is peculiar to man alone. The most noble and praiseworthy accomplishment of man, therefore, is scientific knowledge and attainment.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "19 April 1912, Talk at Earl Hall, Columbia University, New York, From Stenographic Notes", p. 29)

#816. God has conferred upon and added to man a distinctive power—the faculty of intellectual investigation into the secrets of creation, the acquisition of higher knowledge—the greatest virtue of which is scientific enlightenment.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "19 April 1912, Talk at Earl Hall, Columbia University, New York, From Stenographic Notes", p. 31)

#817. Just as human intellects have revealed the secrets of matter and have brought forth from the realm of the invisible the mysteries of nature, may minds and spirits, likewise, come into the knowledge of the verities of God, and the realities of the Kingdom be made manifest in human hearts.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "21 April 1912, Talk at Studio Hall, 1219 Connecticut Avenue, Washington, D.C., Notes by Joseph H. Hannen", pp. 38-39)

#818. God has created man and endowed him with the power of reason whereby he may arrive at valid conclusions. Therefore, man must endeavor in all things to investigate the fundamental reality. If he does not independently investigate, he has failed to utilize the talent God has bestowed upon him.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 September 1912, Talk at St. James Methodist Church, Montreal, Canada, From Stenographic Notes", pp. 312-313)

[from the Writings of ‘Abdu’l-Bahá:]

#819. Every superior stage comprehendeth that which is inferior and discovereth the reality thereof, but the inferior one is unaware of that which is superior and cannot comprehend it. Thus man cannot grasp the Essence of Divinity, but can, by his reasoning power, by observation, by his intuitive faculties and the revealing power of his faith, believe in God, discover the bounties of His Grace.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 15)

[from the talks of ‘Abdu’l-Bahá:]

#820. Knowledge is of two kinds. One is subjective and the other objective knowledge—that is to say, an intuitive knowledge and a knowledge derived from perception.

The knowledge of things which men universally have is gained by reflection or by evidence—that is to say, either by the power of the mind the conception of an object is formed, or from beholding an object the form is produced in the mirror of the heart. The circle of this knowledge is very limited because it depends upon effort and attainment.

But the second sort of knowledge, which is the knowledge of being, is intuitive; it is like the cognizance and consciousness that man has of himself.

For example, the mind and the spirit of man are cognizant of the conditions and states of the members and component parts of the body, and are aware of all the physical sensations; in the same way, they are aware of their power, of their feelings, and of their spiritual conditions. This is the knowledge of being which man realizes and perceives, for the spirit surrounds the body and is aware of its sensations and powers. This knowledge is not the outcome of effort and study. It is an existing thing; it is an absolute gift.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 40: "The Knowledge of the Divine Manifestations", p. 157)

#821. ....the heavenly intellectual power, which is beyond nature, embraces things and is cognizant of things, knows them, understands them, is aware of mysteries, realities and divine significations, and is the discoverer of the concealed verities of the Kingdom. This divine intellectual power is the special attribute of the Holy Manifestations and the Dawning-places of prophethood; a ray of this light falls upon the mirrors of the hearts of the righteous, and a portion and a share of this power comes to them through the Holy Manifestations.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 58: "The Degree of Knowledge Possessed by Man and the Divine Manifestations", p. 218)

#822. "....the balance is already shifting; force is losing its dominance, and mental alertness, intuition, and the spiritual qualities of love and service, in which woman is strong, are gaining ascendancy...."

(‘Abdu’l-Bahá quoted in Esslemont: Bahá’u’lláh and the New Era, p. 149)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#823. The real Manifestation of God must be endowed with divine knowledge and not dependent upon learning acquired in schools. He must be the Educator, not the educated; His standard, intuition instead of tuition.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 December 1912, Talk to Theosophical Society, 2228 Broadway, New York, Notes by Esther Foster", p. 467)

[Compiler: Reader may wish to review the related section III. C. 6.: "The Soul’s Spirit or Characteristic Power."]

[from the Writings of Bahá’u’lláh:]

#824. Just as the conception of faith hath existed from the beginning that hath no beginning, and will endure till the end that hath no end, in like manner will the true believer eternally live and endure.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXIII, p. 141)

#825. The people of Bahá, who are the inmates of the Ark of God, are, one and all, well aware of one another’s state and condition, and are united in the bonds of intimacy and fellowship. Such a state, however, must depend upon their faith and their conduct.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXVI, p. 170)

#826. Amity and rectitude of conduct, rather than dissension and mischief, are the marks of true faith.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection C, p. 205)

#827. Arise and, armed with the power of faith, shatter to pieces the gods of your vain imaginings, the sowers of dissension amongst you.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXI, p. 217)

#828. He ["Muhammad"] bade the erring and wayward arise and speed out of the sepulchres of their bodies, arrayed them with the beauteous robe of faith, and quickened them with the breath of a new and wondrous life.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 123, p. 107)

#829. ....the peoples of the world are judged by their countenance. By it, their misbelief, their faith, and their iniquity are all made manifest.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 187, p. 160)

#830. ...a single letter of ["the verses" of the Qur’án] is greater than the creation of heavens and earth, and...quickeneth the dead of the valley of self and desire with the spirit of faith;....

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 231, p. 193)

#831. ....apprehend the greatness of this Revelation, and perceive its stupendous glory. Then shall the spirit of faith, through the grace of the Merciful, be breathed into thy being, and thou shalt be established and abide upon the seat of certitude.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 265, p. 218)

[from the talks of ‘Abdu’l-Bahá:]

#832. ....they are delivered through the light of faith from the darkness of these vices,....

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 60: "The Immortality of the Spirit", p. 224)

[from the Writings or talks of ‘Abdu’l-Bahá:]

#833. Pleasing and acceptable as is a righteous person before God’s Holy Threshold, yet good works should proceed from knowledge. However matchless and exquisite may be a blind man’s handiwork, yet he himself is deprived of seeing it. How sorely do certain animals labour on man’s behalf, what loads they bear for him, how greatly they contribute to his ease and comfort; and yet, because they are unwitting, they earn no recompense for all their pains. The clouds rain down their bounty, nurturing the plants and flowers, and imparting verdure and enchantment to the plain and prairie, the forest and the garden; but yet, unconscious as they are of the results and fruit of their outpourings, they win no praise or honour, nor earn the gratitude and approbation of any man. The lamp imparteth light, but as it hath no consciousness of doing so, no one is indebted to it. This apart, a man of righteous deeds and goodly conduct will assuredly turn towards the Light, in whichever quarter he behold it. The point is this, that faith compriseth both knowledge and the performance of good works.

(‘Abdu’l-Bahá quoted in a Memorandum from the Research Department of the Universal House of Justice to the Universal House of Justice, 28 March 1996, "Authenticity of Bahá’í World Faith and Foundations of World Unity." The quote is a revised translation of a selection of ‘Abdu’l-Bahá which appeared in Bahá’í World Faith, pp. 382-383.)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#834. ....the love that flows from man to God.... is faith, attraction to the Divine, enkindlement, progress, entrance into the Kingdom of God, receiving the Bounties of God, illumination with the lights of the Kingdom. This love is the origin of all philanthropy; this love causes the hearts of men to reflect the rays of the Sun of Reality.

(‘Abdu’l-Bahá: Paris Talks, "The Four Kinds of Love, 97 Cadogan Gardens, London, Saturday, January 4th, 1913", p. 180)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#835. Know that faith is of two kinds. The first is objective faith that is expressed by the outer man, obedience of the limbs and senses. The other faith is subjective, and unconscious obedience to the will of God. There is no doubt that, in the day of a Manifestation such as Christ, all contingent beings possessed subjective faith and had unconscious obedience to His Holiness Christ.

For all parts of the creational world are of one whole. Christ the Manifestor reflecting the divine Sun represented the whole. All the parts are subordinate and obedient to the whole. The contingent beings are the branches of the tree of life while the Messenger of God is the root of that tree. The branches, leaves and fruit are dependent for their existence upon the root of the tree of life. This condition of unconscious obedience constitutes subjective faith. But the discerning faith that consists of true knowledge of God and the comprehension of divine words, of such faith there is very little in any age. That is why His Holiness Christ said to His followers, "Many are called but few are chosen."

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 364)

[from the Writings of Bahá’u’lláh:]

#836. Know thou that, according to what thy Lord, the Lord of all men, hath decreed in His Book, the favors vouchsafed by Him unto mankind have been, and will ever remain, limitless in their range. First and foremost among these favors, which the Almighty hath conferred upon man, is the gift of understanding. His purpose in conferring such a gift is none other except to enable His creature to know and recognize the one true God—exalted be His glory. This gift giveth man the power to discern the truth in all things, leadeth him to that which is right, and helpeth him to discover the secrets of creation. Next in rank, is the power of vision, the chief instrument whereby his understanding can function....

These gifts are inherent in man himself.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCV, pp. 194-195)

#837. The All-Merciful hath conferred upon man the faculty of vision, and endowed him with the power of hearing. Some have described him as the "lesser world," when, in reality, he should be regarded as the "greater world." The potentialities inherent in the station of man, the full measure of his destiny on earth, the innate excellence of his reality, must all be manifested in this promised Day of God.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLXII, p. 340)

[from the talks of ‘Abdu’l-Bahá:]

#838. In man five outer powers exist, which are the agents of perception—that is to say, through these five powers man perceives material beings. These are sight, which perceives visible forms; hearing, which perceives audible sounds; smell, which perceives odors; taste, which perceives foods; and feeling, which is in all parts of the body and perceives tangible things. These five powers perceive outward existences.

Man has also spiritual powers: imagination, which conceives things; thought, which reflects upon realities; comprehension, which comprehends realities; memory, which retains whatever man imagines, thinks and comprehends. The intermediary between the five outward powers and the inward powers is the sense which they possess in common—that is to say, the sense which acts between the outer and inner powers, conveys to the inward powers whatever the outer powers discern. It is termed the common faculty, because it communicates between the outward and inward powers and thus is common to the outward and inward powers.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 56: "The Physical Powers and the Intellectual Powers", p. 210)

#839. ....in the existing knowledge of the reality of things there is material advantage, and through it outward civilization progresses; but the knowledge of God is the cause of spiritual progress and attraction, and through it the perception of truth, the exaltation of humanity, divine civilization, rightness of morals and illumination are obtained.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 84: "The Necessity of Following the Teachings of the Divine Manifestations", p. 300)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#840. Man alone has freedom, and, by his understanding or intellect, has been able to gain control of and adapt some of those natural laws to his own needs. By the power of his intellect he has discovered means by which he not only traverses great continents in express trains and crosses vast oceans in ships, but, like the fish he travels under water in submarines, and, imitating the birds, he flies through the air in airships.

(‘Abdu’l-Bahá: Paris Talks, "God’s Greatest Gift to Man, Thursday, October 26th", p. 42)

#841. By this gift of understanding or intellect he has also been able to use the rays of the sun to picture people and things, and even to capture the form of distant heavenly bodies.

(‘Abdu’l-Bahá: Paris Talks, "God’s Greatest Gift to Man, Thursday, October 26th", p. 42)

#842. ....man, although in body a part of nature, nevertheless in spirit possesses a power transcending nature; for if he were simply a part of nature and limited to material laws, he could possess only the things which nature embodies.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "19 April 1912, Talk at Earl Hall, Columbia University, New York, From Stenographic Notes", p. 31)

#843. Man is the ruler of nature. According to natural law and limitation he should remain upon the earth, but behold how he violates this command and soars above the mountains in airplanes. He sails in ships upon the surface of the ocean and dives into its depths in submarines. Man makes nature his servant; he harnesses the mighty energy of electricity, for instance, and imprisons it in a small lamp for his uses and convenience. He speaks from the East to the West through a wire. He is able to store and preserve his voice in a phonograph. Though he is a dweller upon earth, he penetrates the mysteries of starry worlds inconceivably distant. He discovers latent realities within the bosom of the earth, uncovers treasures, penetrates secrets and mysteries of the phenomenal world and brings to light that which according to nature’s jealous laws should remain hidden, unknown and unfathomable. Through an ideal inner power man brings these realities forth from the invisible plane to the visible. This is contrary to nature’s law.

It is evident, therefore, that man is ruler over nature’s sphere and province. Nature is inert; man is progressive. Nature has no consciousness; man is endowed with it. Nature is without volition and acts perforce, whereas man possesses a mighty will. Nature is incapable of discovering mysteries or realities, whereas man is especially fitted to do so. Nature is not in touch with the realm of God; man is attuned to its evidences. Nature is uninformed of God; man is conscious of Him. Man acquires divine virtues; nature is denied them. Man can voluntarily discontinue vices; nature has no power to modify the influence of its instincts. Altogether it is evident that man is more noble and superior, that in him there is an ideal power surpassing nature. He has consciousness, volition, memory, intelligent power, divine attributes and virtues of which nature is completely deprived and bereft; therefore, man is higher and nobler by reason of the ideal and heavenly force latent and manifest in him.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", p. 178)

#844. ....in the human organism there is a center of intellection, a power of intellectual operation which is the discoverer of the realities of things. This power can unravel the mysteries of phenomena. It can comprehend that which is knowable, not alone the sensible. All the inventions are its products. For all of these have been the mysteries of nature. There was a time when the energy of electricity was a mystery of nature, but that collective reality which is manifest in man discovered this mystery of nature, this latent force. Having discovered it, man brought it into the plane of visibility. All the sciences which we now utilize are the products of that wondrous reality.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 November 1912, Talk at Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D. C., Notes by Joseph H. Hannen", p. 417)

[from the Writings of Bahá’u’lláh:]

#845. As to the words—"Immediately after the oppression of those days"^{(Matthew 24:29)}....

.... by "oppression" is meant the want of capacity to acquire spiritual knowledge and apprehend the Word of God.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraphs 28,30, pp. 27,30)

#846. Would that the hearts of men could be cleansed from these man-made limitations and obscure thoughts imposed upon them! haply they may be illumined by the light of the Sun of true knowledge, and comprehend the mysteries of divine wisdom.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 49, p. 43)

#847. Know verily that Knowledge is of two kinds: Divine and Satanic. The one welleth out from the fountain of divine inspiration; the other is but a reflection of vain and obscure thoughts. The source of the former is God Himself; the motive-force of the latter the whisperings of selfish desire.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 76, p. 64)

#848. Please God, that we avoid the land of denial, and advance into the ocean of acceptance, so that we may perceive, with an eye purged from all conflicting elements, the worlds of unity and diversity, of variation and oneness, of limitation and detachment, and wing our flight unto the highest and innermost sanctuary of the inner meaning of the Word of God.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 170, p. 148)

#849. So great is the folly and perversity of the people, that they have turned their face toward their own thoughts and desires, and have turned their back upon the knowledge and will of God....

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 183, p. 158)

#850. ....when a true seeker determineth to take the step of search in the path leading to the knowledge of the Ancient of Days, he must, before all else, cleanse and purify his heart, which is the seat of the revelation of the inner mysteries of God, from the obscuring dust of all acquired knowledge, and the allusions of the embodiments of satanic fancy.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 213, p. 177)

#851. Open your ears that ye may hearken unto the word of God....

(Bahá’u’lláh: The Hidden Words, Persian #52)

#852. Cleave to the Root of Knowledge, and to Him Who is the Fountain thereof, that thou mayest find thyself independent of all who claim to be well versed in human learning, and whose claim no clear proof, nor the testimony of any enlightening book, can support.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXIX, p. 177)

#853. We can well perceive how the whole human race is encompassed with great, with incalculable afflictions. We see it languishing on its bed of sickness, sore-tried and disillusioned. They that are intoxicated by self-conceit have interposed themselves between it and the Divine and infallible Physician. Witness how they have entangled all men, themselves included, in the mesh of their devices. They can neither discover the cause of the disease, nor have they any knowledge of the remedy. They have conceived the straight to be crooked, and have imagined their friend an enemy.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CVI, p. 213)

#854. Rid thyself of all attachment to the vain allusions of men, and cast behind thy back the idle and subtle disputations of them that are veiled from God.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXXIX, p. 303)

#855. Thine ear is a sign of My bounty, let not the tumult of unseemly motives turn it away from My Word that encompasseth all creation.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLII, p. 322)

#856. ....the minds of the wise and learned are impotent to fathom the secrets of Thy handiwork ....

(Bahá’u’lláh: Prayers and Meditations, Selection LVIII, pp. 92-93)

#857. The learned, one and all, stand aghast before the signs and tokens of Thy handiwork, while the wise find themselves, without exception, impotent to unravel the mystery of Them Who are the Manifestations of Thy might and power.

(Bahá’u’lláh: Prayers and Meditations, Selection LXII, pp. 98-99)

#858. ....as the wise Sana’i hath written: "....Wouldst thou that the mind should not entrap thee? Teach it the science of the love of God!"

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, Second Valley of Four, p. 52)

#859. Idle fancies have debarred men from the Horizon of Certitude, and vain imaginings withheld them from the Choice Sealed Wine.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 44)

#860. In this day, whosoever rendeth not asunder the veil of his idle imaginings will assuredly fail to hear the Voice of God. Well is it with them them, with the aid of the power of God, have shattered the idols of their fancies and, with ears attentive to His call, have risen from the dead.

(Bahá’u’lláh, quoted in Bahá’í World, vol. 2, "Excerpts from Bahá’í Sacred Writings", translated by Shoghi Effendi, p. 63)

[from the Writings of ‘Abdu’l-Bahá:]

#861. Man,...though in body the captive of nature is yet free in his mind and soul, and hath the mastery over nature.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 10)

[from the talks of ‘Abdu’l-Bahá:]

#862. ....the spirit of man has two aspects: one divine, one satanic—that is to say, it is capable of the utmost perfection, or it is capable of the utmost imperfection. If it acquires virtues, it is the most noble of the existing beings; and if it acquires vices, it becomes the most degraded existence.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 36: "The Five Aspects of Spirit", p. 144)

#863. .... the difference of conditions in the world of beings is an obstacle to comprehension. For example, this mineral belongs to the mineral kingdom; however far it may rise, it can never comprehend the power of growth. The plants, the trees, whatever progress they may make, cannot conceive of the power of sight or the powers of the other senses; and the animal cannot imagine the condition of man—that is to say, his spiritual powers. Difference of condition is an obstacle to knowledge; the inferior degree cannot comprehend the superior degree.... How then can the phenomenal reality comprehend the Preexistent Reality? Knowing God, therefore, means the comprehension and the knowledge of His attributes, and not of His Reality..... For the phenomenal reality can comprehend the Preexistent attributes only to the extent of the human capacity. The mystery of Divinity is sanctified and purified from the comprehension of the beings, for all that comes to the imagination is that which man understands, and the power of the understanding of man does not embrace the Reality of the Divine Essence. All that man is able to understand are the attributes of Divinity, the radiance of which appears and is visible in the world and within men’s souls.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 59: "Man’s Knowledge of God", p. 221)

#864. ....there are two sorts of spiritual discoveries. One is the revelations of the Prophets....

The other kind of spiritual discoveries is made up of pure imaginations, but these imaginations become embodied in such a way that many simple-hearted people believe that they have a reality.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 71: "Visions and Communication with Spirits", pp. 251-252)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#865. Because man has stopped his ears to the Voice of Truth and shut his eyes to the Sacred Light, neglecting the Law of God, for this reason has the darkness of war and tumult, unrest and misery, desolated the earth.

(‘Abdu’l-Bahá: Paris Talks, "The Sun of Truth, October 22nd", pp. 32-33)

#866. ....man’s intelligence has been enabled to free him from the limitations of nature, and to solve many of her mysteries. Man, to a certain extent, has broken the chains of matter.

The Holy Spirit will give to man greater powers than these, if only he will strive after the things of the spirit and endeavour to attune his heart to the Divine infinite love.

(‘Abdu’l-Bahá: Paris Talks, "The Universal Love, October 24th", p. 38)

#867. If a man is successful in his business, art, or profession he is thereby enabled to increase his physical wellbeing and to give his body the amount of ease and comfort in which it delights. All around us today we see how man surrounds himself with every modern convenience and luxury, and denies nothing to the physical and material side of his nature. But, take heed, lest in thinking too earnestly of the things of the body you forget the things of the soul: for material advantages do not elevate the spirit of a man. Perfection in worldly things is a joy to the body of a man but in no wise does it glorify his soul.

(‘Abdu’l-Bahá: Paris Talks, "Material and Spiritual Progress, November 2nd", pp. 62-63)

#868. Just as ... mists and vapors conceal the phenomenal sun, so human imaginations obscure the Sun of Truth.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "2 May 1912, Talk at Hotel Plaza, Chicago, Illinois, Notes by Marzieh Moss", p. 78)

#869. How strange then it seems that man, notwithstanding his endowment with this ideal power, will descend to a level beneath him and declare himself no greater than that which is manifestly inferior to his real station. God has created such a conscious spirit within him that he is the most wonderful of all contingent beings. In ignoring these virtues he descends to the material plane, considers matter the ruler of existence and denies that which lies beyond. Is this virtue? In its fullest sense this is animalistic, for the animal realizes nothing more. In fact, from this standpoint the animal is the greater philosopher because it is completely ignorant of the Kingdom of God, possesses no spiritual susceptibilities and is uninformed of the heavenly world. In brief, this is a view of the pathway of nature.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", pp. 178-179)

#870. Reason is the discoverer of the realities of things, and that which conflicts with its conclusions is the product of human fancy and imagination.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 September 1912, Talk at St. James Methodist Church, Montreal, Canada, From Stenographic Notes", p. 316)

[from the Writings of Bahá’u’lláh:]

#871. O people of God! Do not busy yourselves in your own concerns; let your thoughts be fixed upon that which will rehabilitate the fortunes of mankind and sanctify the hearts and souls of men. This can best be achieved through pure and holy deeds, through a virtuous life and a goodly behaviour.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 86)

#872. Center your thoughts in the Well-Beloved, rather than in your own selves.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXV, p. 168)

[from the Writings of ‘Abdu’l-Bahá:]

#873. The publication of high thoughts is the dynamic power in the arteries of life; it is the very soul of the world. Thoughts are a boundless sea, and the effects and varying conditions of existence are as the separate forms and individual limits of the waves; not until the sea boils up will the waves rise and scatter their pearls of knowledge on the shore of life.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, pp. 109-110)

[from the talks of ‘Abdu’l-Bahá:]

#874. ....at the time of the appearance of each Manifestation of God extraordinary progress has occurred in the world of minds, thoughts and spirits. For example, in this divine age see what development has been attained in the world of minds and thoughts, and it is now only the beginning of its dawn. Before long you will see that new bounties and divine teachings will illuminate this dark world and will transform these sad regions into the paradise of Eden.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 42: "The Power and Influence of the Divine Manifestations", p. 163)

#875. ....if he ["man"] wishes, he can pass his time in praising God, or he can be occupied with other thoughts. He can be an enkindled light through the fire of the love of God, and a philanthropist loving the world, or he can be a hater of mankind, and engrossed with material things. He can be just or cruel. These actions and these deeds are subject to the control of the will of man himself; consequently, he is responsible for them.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 70: "Free Will", p. 248)

#876. ....many things come to the mind of man which are like the waves of the sea of imaginations; they have no fruit, and no result comes from them.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 71: "Visions and Communication with Spirits", p. 253)

#877. Know that there are four kinds of curing and healing without medicine. Two are due to material causes, and two to spiritual causes....

Of the two other kinds of healing which are spiritual—that is to say, where the means of cure is a spiritual power—one results from the entire concentration of the mind of a strong person upon a sick person, when the latter expects with all his concentrated faith that a cure will be effected from the spiritual power of the strong person, to such an extent that there will be a cordial connection between the strong person and the invalid. The strong person makes every effort to cure the sick patient, and the sick patient is then sure of receiving a cure. From the effect of these mental impressions an excitement of the nerves is produced, and this impression and this excitement of the nerves will become the cause of the recovery of the sick person. So when a sick person has a strong desire and intense hope for something and hears suddenly the tidings of its realization, a nervous excitement is produced which will make the malady entirely disappear. In the same way, if a cause of terror suddenly occurs, perhaps an excitement may be produced in the nerves of a strong person which will immediately cause a malady. The cause of the sickness will be no material thing, for that person has not eaten anything, and nothing harmful has touched him; the excitement of the nerves is then the only cause of the illness. In the same way the sudden realization of a chief desire will give such joy that the nerves will be excited by it, and this excitement may produce health....

....But all this has effect only to a certain extent, and that not always. For if someone is afflicted with a very violent disease, or is wounded, these means will not remove the disease nor close and heal the wound....

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 72: "Healing by Spiritual Means", pp. 254, 255-256)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#878. What profit is there in agreeing that universal friendship is good, and talking of the solidarity of the human race as a grand ideal? Unless these thoughts are translated into the world of action, they are useless.

(‘Abdu’l-Bahá: Paris Talks, "The Duty of Kindness and Sympathy towards Strangers and Foreigners, October 16th and 17th, 1911", p. 16)

#879. If a man’s thought is constantly aspiring towards heavenly subjects then does he become saintly; if on the other hand his thought does not soar, but is directed downwards to centre itself upon the things of this world, he grows more and more material until he arrives at a state little better than that of a mere animal.

(‘Abdu’l-Bahá: Paris Talks, "The Power and Value of True Thought Depend upon Its Manifestation in Action, October 18th, 1911", pp. 17-18)

#880. Thoughts may be divided into two classes:

(1st) Thought that belongs to the world of thought alone.

(2nd) Thought that expresses itself in action.

Some men and women glory in their exalted thoughts, but if these thoughts never reach the plane of action they remain useless: the power of thought is dependent on its manifestation in deeds.

(‘Abdu’l-Bahá: Paris Talks, "The Power and Value of True Thought Depend upon Its Manifestation in Action, October 18th, 1911", p. 18)

#881. I charge you all that each one of you concentrate all the thoughts of your heart on love and unity. When a thought of war comes, oppose it by a stronger thought of peace. A thought of hatred must be destroyed by a more powerful thought of love. Thoughts of war bring destruction to all harmony, well-being, restfulness and content.

Thoughts of love are constructive of brotherhood, peace, friendship, and happiness....

If you desire with all your heart, friendship with every race on earth, your thought, spiritual and positive, will spread; it will become the desire of others, growing stronger and stronger, until it reaches the minds of all men.

(‘Abdu’l-Bahá: Paris Talks, "The Pitiful Causes of War, and the Duty of Everyone to Strive for Peace, October 21st, 1911", pp. 29-30)

#882. While looking from the window, ‘Abdu’l-Bahá said, We hear the murmur of the sea always continuing. It never ceases. Were it to cease the world would be dead, stagnant, lifeless. But the waves of the mind of man are far greater than those of the sea, they also are ceaseless. They never stop for an instant. This movement is good. If these waves of the mind are few, the man is dull and quiet. What pearls and jewels are contained in the depths of the sea! But the pearls and jewels hidden in the mind of man are the knowledge, virtues, capabilities, etc. These pearls can grow and increase in luster forever, but the pearls of the sea remain always the same. These waves from our minds go forth and create movement and thought in other minds. From one strong thought of love what great results may be produced!

(‘Abdu’l-Bahá quoted in "Notes of Miss Ethel J. Rosenberg", London, England, taken in ‘Akká, January 1909, Star of the West, Vol. 7, No. 11, p. 107)

[from the Writings of Bahá’u’lláh:]

#883. Man is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess. Through a word proceeding out of the mouth of God he was called into being; by one word more he was guided to recognize the Source of his education; by yet another word his station and destiny were safeguarded. The Great Being saith: Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Maqsúd" or "Tablet of Maqsúd", pp. 161-162)

#884. The learned of the day must direct the people to acquire those branches of knowledge which are of use, that both the learned themselves and the generality of mankind may derive benefits therefrom. Such academic pursuits as begin and end in words alone have never been and will never be of any worth. The majority of Persia’s learned doctors devote all their lives to the study of a philosophy the ultimate yield of which is nothing but words.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Maqsúd" or "Tablet of Maqsúd", p. 169)

#885. The Prophets and Messengers of God have been sent down for the sole purpose of guiding mankind to the straight Path of Truth. The purpose underlying Their revelation hath been to educate all men, that they may, at the hour of death, ascend, in the utmost purity and sanctity and with absolute detachment, to the throne of the Most High.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXI, pp. 156-157)

#886. Consider, for instance, the revelation of the light of the Name of God, the Educator. Behold, how in all things the evidences of such a revelation are manifest, how the betterment of all beings dependeth upon it. This education is of two kinds. The one is universal. Its influence pervadeth all things and sustaineth them. It is for this reason that God hath assumed the title, "Lord of all worlds." The other is confined to them that have come under the shadow of this Name, and sought the shelter of this most mighty Revelation....Were this revelation to be withdrawn, all would perish.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCIII, pp. 189-190)

#887. Arts, crafts and sciences uplift the world of being, and are conducive to its exaltation. Knowledge is as wings to man’s life, and a ladder for his ascent. Its acquisition is incumbent upon everyone. The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth, and not those which begin with words and end with words....

In truth, knowledge is a veritable treasure for man, and a source of glory, of bounty, of joy, of exaltation, of cheer and gladness unto him. Happy the man that cleaveth unto it, and woe betide the heedless.

(Bahá’u’lláh: Epistle to the Son of the Wolf, pp. 26-27)

#888. Strain every nerve to acquire both inner and outer perfections, for the fruit of the human tree hath ever been and will ever be perfections both within and without. It is not desirable that a man be left without knowledge or skills, for he is then but a barren tree. Then, so much as capacity and capability allow, ye needs must deck the tree of being with fruits such as knowledge, wisdom, spiritual perception and eloquent speech.

(Bahá’u’lláh: from a Tablet translated from Persian, quoted in the compilation Bahá’í Education, Selection #9)

#889. Man is even as steel, the essence of which is hidden: through admonition and explanation, good counsel and education, that essence will be brought to light. If, however, he be allowed to remain in his original condition, the corrosion of lusts and appetites will effectively destroy him.

(Bahá’u’lláh: from a Tablet translated from Persian, quoted in the compilation Bahá’í Education, Selection #10)

#890. There are many things which will, if neglected, be wasted, and come to nothing. How often in this world do we see a child who has lost his parents and who, unless attention be devoted to his education and training, can produce no fruit. And better off dead than alive is he who produceth no fruit.

(Bahá’u’lláh: from a Tablet translated from Persian, quoted in the compilation Bahá’í Education, Selection #11)

#891. It is the bounden duty of parents to rear their children to be staunch in faith, the reason being that a child who removeth himself from the religion of God will not act in such a way as to win the good pleasure of his parents and his Lord. For every praiseworthy deed is born out of the light of religion, and lacking this supreme bestowal the child will not turn away from any evil, nor will he draw nigh unto any good.

(Bahá’u’lláh: from a Tablet translated from Persian, quoted in the compilation Bahá’í Education, Selection #12)

#892. That which is of paramount importance for the children, that which must precede all else, is to teach them the oneness of God and the laws of God. For lacking this, the fear of God cannot be inculcated, and lacking the fear of God an infinity of odious and abominable actions will spring up, and sentiments will be uttered that transgress all bounds...

The parents must exert every effort to rear their offspring to be religious, for should the children not attain this greatest of adornments, they will not obey their parents, which in a certain sense means that they will not obey God. Indeed, such children will show no consideration to anyone, and will do exactly as they please.

(Bahá’u’lláh: from a Tablet translated from Persian, quoted in the compilation Bahá’í Education, Selection #14)

#893. It is incumbent upon the children to exert themselves to the utmost in acquiring the art of reading and writing.... Writing skills that will provide for urgent needs will be enough for some; and then it is better and more fitting that they should spend their time in studying those branches of knowledge which are of use.

As for what the Supreme Pen hath previously set down, the reason is that in every art and skill, God loveth the highest perfection.

(Bahá’u’lláh: from a Tablet translated from Persian, quoted in the compilation Bahá’í Education, Selection #18)

[from the Writings of ‘Abdu’l-Bahá:]

#894. The individual should, prior to engaging in the study of any subject, ask himself what its uses are and what fruit and result will derive from it. If it is a useful branch of knowledge, that is, if society will gain important benefits from it, then he should certainly pursue it with all his heart. If not, if it consists in empty, profitless debates and in a vain concatenation of imaginings that lead to no result except acrimony, why devote one’s life to such useless hairsplittings and disputes.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 106)

#895. Read, in the school of God, the lessons of the spirit, and learn from love’s Teacher the innermost truths. Seek out the secrets of Heaven, and tell of the overflowing grace and favour of God.

Although to acquire the sciences and arts is the greatest glory of mankind, this is so only on condition that man’s river flow into the mighty sea, and draw from God’s ancient source His inspiration. When this cometh to pass, then every teacher is as a shoreless ocean, every pupil a prodigal fountain of knowledge. If, then, the pursuit of knowledge lead to the beauty of Him Who is the Object of all Knowledge, how excellent that goal; but if not, a mere drop will perhaps shut a man off from flooding grace, for with learning cometh arrogance and pride, and it bringeth on error and indifference to God.

The sciences of today are bridges to reality; if then they lead not to reality, naught remains but fruitless illusion. By the one true God! If learning be not a means of access to Him, the Most Manifest, it is nothing but evident loss.

It is incumbent upon thee to acquire the various branches of knowledge, and to turn thy face toward the beauty of the Manifest Beauty, that thou mayest be a sign of saving guidance amongst the peoples of the world, and a focal centre of understanding in this sphere from which the wise and their wisdom are shut out, except for those who set foot in the Kingdom of lights and become informed of the veiled and hidden mystery, the well-guarded secret.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #72, p. 110)

#896. Were there no educator, all souls would remain savage, and were it not for the teacher, the children would be ignorant creatures.

It is for this reason that, in this new cycle, education and training are recorded in the Book of God as obligatory and not voluntary. That is, it is enjoined upon the father and mother, as a duty, to strive with all effort to train the daughter and the son, to nurse them from the breast of knowledge and to rear them in the bosom of sciences and arts. Should they neglect this matter, they shall be held responsible and worthy of reproach in the presence of the stern Lord.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #98, pp. 126-127)

#897. My wish is that these children should receive a Bahá’í education, so that they may progress both here and in the Kingdom, and rejoice thy heart.

In a time to come, morals will degenerate to an extreme degree. It is essential that children be reared in the Bahá’í way, that they may find happiness both in this world and the next. If not, they shall be beset by sorrows and troubles, for human happiness is founded upon spiritual behaviour.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #100, p. 127)

#898. The education and training of children is among the most meritorious acts of humankind and draweth down the grace and favour of the All-Merciful, for education is the indispensable foundation of all human excellence and alloweth man to work his way to the heights of abiding glory. If a child be trained from his infancy, he will, through the loving care of the Holy Gardener, drink in the crystal waters of the spirit and of knowledge, like a young tree amid the rilling brooks. And certainly he will gather to himself the bright rays of the Sun of Truth, and through its light and heat will grow ever fresh and fair in the garden of life.

....

For the inner reality of man is a demarcation line between the shadow and the light, a place where the two seas meet [Qur’án 25:55, 35:13, 55:19-25]; it is the lowest point on the arc of descent, and therefore is it capable of gaining all the grades above. With education it can achieve all excellence; devoid of education it will stay on, at the lowest point of imperfection.

Every child is potentially the light of the world—and at the same time its darkness; wherefore must the question of education be accounted as of primary importance. From his infancy, the child must be nursed at the breast of God’s love, and nurtured in the embrace of His knowledge, that he may radiate light, grow in spirituality, be filled with wisdom and learning, and take on the characteristics of the angelic host.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #103, pp. 129-131)

#899. As to thy question regarding the education of children: it behoveth thee to nurture them at the breast of the love of God, and urge them onward to the things of the spirit, that they may turn their faces unto God; that their ways may conform to the rules of good conduct and their character be second to none; that they make their own all the graces and praiseworthy qualities of humankind; acquire a sound knowledge of the various branches of learning, so that from the very beginning of life they may become spiritual beings, dwellers in the Kingdom, enamoured of the sweet breaths of holiness, and may receive an education religious, spiritual, and of the Heavenly Realm.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #122, p. 142)

#900. O Company of God! To each created thing, the Ancient Sovereignty hath portioned out its own perfection, its particular virtue and special excellence, so that each in its degree may become a symbol denoting the sublimity of the true Educator of humankind, and that each, even as a crystalline mirror, may tell of the grace and splendour of the Sun of Truth.

And from amongst all creatures He hath singled out man, to grant him His most wondrous gift, and hath made him to attain the bounties of the Company on High. That most precious of gifts is attainment unto His unfailing guidance, that the inner reality of humankind should become as a niche to hold this lamp; and when the scattering splendours of this light do beat against the bright glass of the heart, the heart’s purity maketh the beams to blaze out even stronger than before, and to shine in glory on the minds and souls of men.

The attainment of the most great guidance is dependent upon knowledge and wisdom, and on being informed as to the mysteries of the Holy Words. Wherefore must the loved ones of God, be they young or old, be they men or women, each one according to his capabilities, strive to acquire the various branches of knowledge, and to increase his understanding of the mysteries of the Holy Books, and his skill in marshalling the divine proofs and evidences.

(‘Abdu’l-Bahá: from a Tablet translated from Persian, quoted in the compilation Bahá’í Education, Selection #27)

#901. Exert every effort to acquire the various branches of knowledge and true understanding. Strain every nerve to achieve both material and spiritual accomplishments.

Encourage the children from their earliest years to master every kind of learning, and make them eager to become skilled in every art—the aim being that through the favouring grace of God, the heart of each one may become even as a mirror disclosing the secrets of the universe, penetrating the innermost reality of all things; and that each may earn world-wide fame in all branches of knowledge, science and the arts.

(‘Abdu’l-Bahá: from a Tablet translated from Persian, quoted in the compilation Bahá’í Education, Selection #50)

[from the talks of ‘Abdu’l-Bahá:]

#902. If a man be left alone in a wilderness where he sees none of his own kind, he will undoubtedly become a mere brute; it is then clear that an educator is needed.

But education is of three kinds: material, human and spiritual. Material education is concerned with the progress and development of the body, through gaining its sustenance, its material comfort and ease. This education is common to animals and man.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 3: "The Need of an Educator", p. 8)

#903. Divine education is that of the Kingdom of God: it consists in acquiring divine perfections, and this is true education; for in this state man becomes the focus of divine blessings, the manifestation of the words, "Let Us make man in Our image, and after Our likeness."^{(Genesis 1:26)} This is the goal of the world of humanity.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 3: "The Need of an Educator", p. 8)

#904. He [the "educator"] must also impart spiritual education, so that intelligence and comprehension may penetrate the metaphysical world, and may receive benefit from the sanctifying breeze of the Holy Spirit, and may enter into relationship with the Supreme Concourse.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 3: "The Need of an Educator", p. 9)

#905. If he ["man"] comes under the shadow of the True Educator and is rightly trained, he becomes the essence of essences, the light of lights, the spirit of spirits; he becomes the center of the divine appearances, the source of spiritual qualities, the rising-place of heavenly lights, and the receptacle of divine inspirations. If he is deprived of this education, he becomes the manifestation of satanic qualities, the sum of animal vices, and the source of all dark conditions.

The reason of the mission of the Prophets is to educate men, so that this piece of coal may become a diamond, and this fruitless tree may be engrafted and yield the sweetest, most delicious fruits. When man reaches the noblest state in the world of humanity, then he can make further progress in the conditions of perfection, but not in state; for such states are limited, but the divine perfections are endless.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 64: "The State of Man and His Progress after Death", pp. 236-237)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#906. The art of music is divine and effective. It is the food of the soul and spirit. Through the power and charm of music the spirit of man is uplifted.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 April 1912, Talk at Children's Reception, Studio Hall, 1219 Connecticut Avenue, Washington, D.C., Notes by Joseph H. Hannen", p. 52)

#907. The life of man is useful if he attains the perfections of man. If he becomes the center of the imperfections of the world of humanity, death is better than life, and nonexistence better than existence. Therefore, make ye an effort in order that these children may be rightly trained and educated and that each one of them may attain perfection in the world of humanity.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 April 1912, Talk at Children's Reception, Studio Hall, 1219 Connecticut Avenue, Washington, D.C., Notes by Joseph H. Hannen", pp. 53-54)

#908. The Prophets of God are the first Educators. They bestow universal education upon man and cause him to rise from the lowest levels of savagery to the highest pinnacles of spiritual development.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "3 May 1912, Talk at Hotel Plaza, Chicago, Illinois, Notes by Marzieh Moss", pp. 84-85)

#909. Scientific knowledge is the highest attainment upon the human plane, for science is the discoverer of realities. It is of two kinds: material and spiritual. Material science is the investigation of natural phenomena; divine science is the discovery and realization of spiritual verities. The world of humanity must acquire both. A bird has two wings; it cannot fly with one. Material and spiritual science are the two wings of human uplift and attainment. Both are necessary—one the natural, the other supernatural; one material, the other divine. By the divine we mean the discovery of the mysteries of God, the comprehension of spiritual realities, the wisdom of God, inner significances of the heavenly religions and foundation of the law.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "23 May 1912, Talk at Home of Mr. and Mrs. Francis W. Breed, 367 Harvard Street, Cambridge, Massachusetts, From Stenographic Notes", p. 138)

#910. The purpose and object of schools, colleges and universities is to educate man and thereby rescue and redeem him from the exigencies and defects of nature and to awaken within him the capability of controlling and appropriating nature’s bounties.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "8 October 1912, Talk at Leland Stanford Junior University, Palo Alto, California, Notes by Bijou Straun", p. 353)

[from the Writings of Bahá’u’lláh:]

#911. Reflect, O people! What hath become of your bygone days, your lost centuries? Happy the days that have been consecrated to the remembrance of God, and blessed the hours which have been spent in praise of Him Who is the All-Wise.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 40, pp. 33-34)

#912. Take heed lest the world beguile you as it beguiled the people who went before you!

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 71, p. 45)

#913. This is not a Cause which may be made a plaything for your idle fancies, nor is it a field for the foolish and faint of heart. By God, this is the arena of insight and detachment, of vision and upliftment, where none may spur on their chargers save the valiant horsemen of the Merciful, who have severed all attachment to the world of being. These, truly, are they that render God victorious on earth, and are the dawning-places of His sovereign might amidst mankind.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 178, p. 84)

#914. The denizens of this plane speak no words—but they gallop their chargers. They see but the inner reality of the Beloved. To them all words of sense are meaningless, and senseless words are full of meaning. They cannot tell one limb from another, one part from another. To them the mirage is the real river; to them going away is returning. Wherefore hath it been said:

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, Third Valley of Four, pp. 55-56)

#915. Consider the past. How many, both high and low, have, at all times, yearningly awaited the advent of the Manifestations of God in the sanctified persons of His chosen Ones. How often have they expected His coming, how frequently have they prayed that the breeze of divine mercy might blow, and the promised Beauty step forth from behind the veil of concealment, and be made manifest to all the world. And whensoever the portals of grace did open, and the clouds of divine bounty did rain upon mankind, and the light of the Unseen did shine above the horizon of celestial might, they all denied Him, and turned away from His face—the face of God Himself.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 3, p. 4)

[from the Writings of ‘Abdu’l-Bahá:]

#916. Or if by using one’s perceptive faculties, one can draw analogies from present circumstances and the conclusions arrived at by collective experience, and can envisage as coming realities situations now only potential, would it be unreasonable to take such present measures as would guarantee our future security?

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 14)

#917. The superiority of the present in relation to the past consists in this, that the present can take over and adopt as a model many things which have been tried and tested and the great benefits of which have been demonstrated in the past, and that it can make its own new discoveries and by these augment its valuable inheritance. It is clear, then, that the accomplishment and experience of the past are known and available to the present, while the discoveries peculiar to the present were unknown to the past.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 114)

#918. See how, in this day, the scope of sciences and arts hath widened out, and what wondrous technical advances have been made, and to what a high degree the mind’s powers have increased, and what stupendous inventions have appeared.

This age is indeed as a hundred other ages: should ye gather the yield of a hundred ages, and set that against the accumulated product of our times, the yield of this one era will prove greater than that of a hundred gone before. Take ye, for an example, the sum total of all the books that were ever written in ages past, and compare that with the books and treatises that our era hath produced: these books, written in our day alone, far and away exceed the total number of volumes that have been written down the ages. See how powerful is the influence exerted by the Day-Star of the world upon the inner essence of all created things!

But alas, a thousand times alas! The eyes see it not, the ears are deaf, and the hearts and minds are oblivious of this supreme bestowal. Strive ye then, with all your hearts and souls, to awaken those who slumber, to cause the blind to see, and the dead to rise.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #73, pp. 111-112)

[from the Writings or talks of ‘Abdu’l-Bahá:]

#919. Pleasing and acceptable as is a righteous person before God’s Holy Threshold, yet good works should proceed from knowledge. However matchless and exquisite may be a blind man’s handiwork, yet he himself is deprived of seeing it. How sorely do certain animals labour on man’s behalf, what loads they bear for him, how greatly they contribute to his ease and comfort; and yet, because they are unwitting, they earn no recompense for all their pains. The clouds rain down their bounty, nurturing the plants and flowers, and imparting verdure and enchantment to the plain and prairie, the forest and the garden; but yet, unconscious as they are of the results and fruit of their outpourings, they win no praise or honour, nor earn the gratitude and approbation of any man. The lamp imparteth light, but as it hath no consciousness of doing so, no one is indebted to it. This apart, a man of righteous deeds and goodly conduct will assuredly turn towards the Light, in whichever quarter he behold it. The point is this, that faith compriseth both knowledge and the performance of good works.

(‘Abdu’l-Bahá quoted in a Memorandum from the Research Department of the Universal House of Justice to the Universal House of Justice, 28 March 1996, "Authenticity of Bahá’í World Faith and Foundations of World Unity." The quote is a revised translation of a selection of ‘Abdu’l-Bahá which appeared in Bahá’í World Faith, pp. 382-383.)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#920. ....it is evident that in the world of nature conscious knowledge is absent. Nature is without knowing, whereas man is conscious. Nature is devoid of memory; man possesses memory. Nature is without perception and volition; man possesses both. It is evident that virtues are inherent in man which are not present in the world of nature. This is provable from every standpoint.

If it be claimed that the intellectual reality of man belongs to the world of nature—that it is a part of the whole—we ask is it possible for the part to contain virtues which the whole does not possess? For instance, is it possible for the drop to contain virtues of which the aggregate body of the sea is deprived? Is it possible for a leaf to be imbued with virtues which are lacking in the whole tree? Is it possible that the extraordinary faculty of reason in man is animal in character and quality? On the other hand, it is evident and true, though most astounding, that in man there is present this supernatural force or faculty which discovers the realities of things and which possesses the power of idealization or intellection. It is capable of discovering scientific laws, and science we know is not a tangible reality. Science exists in the mind of man as an ideal reality. The mind itself, reason itself, is an ideal reality and not tangible.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "10 October 1912, Talk at Open Forum, San Francisco, California, Notes by Bijou Straun", p. 360)

[from the Writings of Bahá’u’lláh:]

#921. O SON OF MAN! For everything there is a sign. The sign of love is fortitude under My decree and patience under My trials.

(Bahá’u’lláh: The Hidden Words, Arabic #48)

#922. The leviathan of love swalloweth the master of reason and destroyeth the lord of knowledge.... He hath bound a myriad victims in his fetters, wounded a myriad wise men with his arrow.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Love", p. 10)

#923. "Love is a veil betwixt the lover and the loved one;...."

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Knowledge", p. 16, quoting Jalálu’d-Dín Rúmí, a Persian Súfí poet, in the Mathnaví)

#924. "Love is a light that never dwelleth in a heart possessed by fear."

(Bahá’u’lláh quoting "mystic knowers": The Seven Valleys and The Four Valleys, Fourth Valley of Four, p. 58)

[from the Writings of ‘Abdu’l-Bahá:]

#925. Know thou of a certainty that Love is the secret of God’s holy Dispensation, the manifestation of the All-Merciful, the fountain of spiritual outpourings. Love is heaven’s kindly light, the Holy Spirit’s eternal breath that vivifieth the human soul. Love is the cause of God’s revelation unto man, the vital bond inherent, in accordance with the divine creation, in the realities of things. Love is the one means that ensureth true felicity both in this world and the next. Love is the light that guideth in darkness, the living link that uniteth God with man, that assureth the progress of every illumined soul. Love is the most great law that ruleth this mighty and heavenly cycle, the unique power that bindeth together the divers elements of this material world, the supreme magnetic force that directeth the movements of the spheres in the celestial realms. Love revealeth with unfailing and limitless power the mysteries latent in the universe. Love is the spirit of life unto the adorned body of mankind, the establisher of true civilization in this mortal world, and the shedder of imperishable glory upon every high-aiming race and nation.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #12, p. 27)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#926. Love manifests its reality in deeds, not only in words—these alone are without effect.

(‘Abdu’l-Bahá: Paris Talks, "The Universal Love, October 24th", p. 35)

#927. Love is unlimited, boundless, infinite! Material things are limited, circumscribed, finite. You cannot adequately express infinite love by limited means.

(‘Abdu’l-Bahá: Paris Talks, "The Universal Love, October 24th", p. 36)

#928. The wonderful Law of Attraction, Harmony and Unity, holds together this marvellous Creation.

(‘Abdu’l-Bahá: Paris Talks, ""The Second Principle—The Unity of Mankind, November 11th", p. 139)

#929. ....the love of God towards the Self or Identity of God....is the transfiguration of His Beauty, the reflection of Himself in the mirror of His Creation. This is the reality of love, the Ancient Love, the Eternal Love. Through one ray of this Love all other love exists.

(‘Abdu’l-Bahá: Paris Talks, "The Four Kinds of Love, 97 Cadogan Gardens, London, Saturday, January 4th, 1913", p. 180)

#930. We declare that love is the cause of the existence of all phenomena and that the absence of love is the cause of disintegration or nonexistence. Love is the conscious bestowal of God, the bond of affiliation in all phenomena.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "16 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", p. 255)

#931. Real love is the love which exists between God and His servants, the love which binds together holy souls. This is the love of the spiritual world, not the love of physical bodies and organisms.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "16 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", p. 256)

#932. ....love is the first effulgence of Divinity.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 September 1912, Talk at Second Divine Science Church, 3929 West Thirty-eighth Avenue, Denver, Colorado, From Stenographic Notes", p. 338)

[from the Writings of Bahá’u’lláh:]

#933. O SON OF BEING! Love Me, that I may love thee. If thou lovest Me not, My love can in no wise reach thee. Know this, O servant.

(Bahá’u’lláh: The Hidden Words, Arabic #5)

#934. My love is in thee, know it, that thou mayest find Me near unto thee.

(Bahá’u’lláh: The Hidden Words, Arabic #10)

#935. O SON OF LOVE! Thou art but one step away from the glorious heights above and from the celestial tree of love. Take thou one pace and with the next advance into the immortal realm and enter the pavilion of eternity. Give ear then to that which hath been revealed by the pen of glory.

(Bahá’u’lláh: The Hidden Words, Persian #7)

#936. O DWELLERS OF MY PARADISE! With the hands of loving-kindness I have planted in the holy garden of paradise the young tree of your love and friendship, and have watered it with the goodly showers of My tender grace; now that the hour of its fruiting is come, strive that it may be protected, and be not consumed with the flame of desire and passion.

(Bahá’u’lláh: The Hidden Words, Persian #34)

#937. The essence of love is for man to turn his heart to the Beloved One, and sever himself from all else but Him, and desire naught save that which is the desire of his Lord.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 155)

#938. The essence of wealth is love for Me; whoso loveth Me is the possessor of all things, and he that loveth Me not is indeed of the poor and needy.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 156)

#939. The true seeker hunteth naught but the object of his quest, and the lover hath no desire save union with his beloved. Nor shall the seeker reach his goal unless he sacrifice all things.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Search", p. 7)

#940. And as the human heart, as fashioned by God, is one and undivided, it behoveth thee to take heed that its affections be, also, one and undivided.

(Bahá’u’lláh: Summons of the Lord of Hosts, "Súriy-i-Mulúk" or "Súrih to the Kings", paragraph 72, p. 214)

#941. Cleanse from your hearts the love of worldly things, from your tongues every remembrance except His remembrance, from your entire being whatsoever may deter you from beholding His face, or may tempt you to follow the promptings of your evil and corrupt inclinations. Let God be your fear, O people....

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXVIII, p. 275)

#942. We verily behold your actions. If We perceive from them the sweet smelling savor of purity and holiness, We will most certainly bless you.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLI, p. 307)

#943. Be most loving one to another. Burn away, wholly for the sake of the Well-Beloved, the veil of self with the flame of the undying Fire, and with faces joyous and beaming with light, associate with your neighbor.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLVII, p. 316)

[from the Writings of the Báb:]

#944. THE One true God may be compared unto the sun and the believer unto a mirror. No sooner is the mirror placed before the sun than it reflects its light. The unbeliever may be likened unto a stone. No matter how long it is exposed to the sunshine, it cannot reflect the sun. Thus the former layeth down his life as a sacrifice, while the latter doeth against God what he committeth. Indeed, if God willeth, He is potent to turn the stone into a mirror, but the person himself remaineth reconciled to his state. Had he wished to become a crystal, God would have made him to assume crystal form. For on that Day whatever cause prompteth the believer to believe in Him, the same will also be available to the unbeliever. But when the latter suffereth himself to be wrapt in veils, the same cause shutteth him out as by a veil. Thus, as is clearly evident today, those who have set their faces toward God, the True One, have believed in Him because of the Bayán, while such as are veiled have been deprived because of it.

(The Báb: Selections from the Writings of the Báb, "Excerpts from the Persian Bayán", p. 103, citing Váhid VI, Chapter 4)

[from the talks of ‘Abdu’l-Bahá:]

#945. ....the knowledge of God is the cause of spiritual progress and attraction.... Second, comes the love of God, the light of which shines in the lamp of the hearts of those who know God; its brilliant rays illuminate the horizon and give to man the life of the Kingdom. In truth, the fruit of human existence is the love of God, for this love is the spirit of life, and the eternal bounty.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 84: "The Necessity of Following the Teachings of the Divine Manifestations", pp. 300-301)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#946. Put into practice the Teaching of Bahá’u’lláh, that of kindness to all nations. Do not be content with showing friendship in words alone, let your heart burn with loving kindness for all who may cross your path.

(‘Abdu’l-Bahá: Paris Talks, "The Duty of Kindness and Sympathy towards Strangers and Foreigners, October 16th and 17th, 1911", p. 16)

#947. Love manifests its reality in deeds, not only in words—these alone are without effect. In order that love may manifest its power there must be an object, an instrument, a motive.

(‘Abdu’l-Bahá: Paris Talks, "The Universal Love, October 24th", p. 35)

#948. We must find a way of spreading love among the sons of humanity.

Love is unlimited, boundless, infinite! Material things are limited, circumscribed, finite. You cannot adequately express infinite love by limited means....

(‘Abdu’l-Bahá: Paris Talks, "The Universal Love, October 24th", p. 36)

#949. All these ["family", "blood", "patriotic", "race", "political", "community"] ties of love are imperfect. It is clear that limited material ties are insufficient to adequately express the universal love.

The great unselfish love for humanity is bounded by none of these imperfect, semi-selfish bonds; this is the one perfect love, possible to all mankind, and can only be achieved by the power of the Divine Spirit. No worldly power can accomplish the universal love.

Let all be united in this Divine power of love! Let all strive to grow in the light of the Sun of Truth, and reflecting this luminous love on all men, may their hearts become so united that they may dwell evermore in the radiance of the limitless love.

(‘Abdu’l-Bahá: Paris Talks, "The Universal Love, October 24th", p. 37)

#950. Try with all your hearts to be willing channels for God’s Bounty. For I say unto you that He has chosen you to be His messengers of love throughout the world, to be His bearers of spiritual gifts to man, to be the means of spreading unity and concord on the earth. Thank God with all your hearts that such a privilege has been given unto you. For a life devoted to praise is not too long in which to thank God for such a favour.

(‘Abdu’l-Bahá: Paris Talks, "The Spiritual Meetings in Paris, November 4th", p. 68)

#951. ....the love that flows from man to God. This is faith, attraction to the Divine, enkindlement, progress, entrance into the Kingdom of God, receiving the Bounties of God, illumination with the lights of the Kingdom. This love is the origin of all philanthropy; this love causes the hearts of men to reflect the rays of the Sun of Reality.

(‘Abdu’l-Bahá: Paris Talks, "The Four Kinds of Love, 97 Cadogan Gardens, London, Saturday, January 4th, 1913", p. 180)

#952. You must love your friend better than yourself; yes, be willing to sacrifice yourself.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 July 1912, Talk at 309 West Seventy-eighth Street, New York, From Stenographic Notes", p. 218)

[from the Writings of Bahá’u’lláh:]

#953. O CHILDREN OF MEN! Know ye not why We created you all from the same dust? That no one should exalt himself over the other.

(Bahá’u’lláh: The Hidden Words, Arabic #68)

#954. O CHILDREN OF NEGLIGENCE AND PASSION! .... Worldly friends, seeking their own good, appear to love one the other, whereas the true Friend hath loved and doth love you for your own sakes;....

(Bahá’u’lláh: The Hidden Words, Persian #52)

#955. O CHILDREN OF ADAM! Holy words and pure and goodly deeds ascend unto the heaven of celestial glory. Strive that your deeds may be cleansed from the dust of self and hypocrisy and find favor at the court of glory; for ere long the assayers of mankind shall, in the holy presence of the Adored One, accept naught but absolute virtue and deeds of stainless purity.

(Bahá’u’lláh: The Hidden Words, Persian #69)

#956. Know thou for a certainty that whoso disbelieveth in God is neither trustworthy nor truthful.... He that acteth treacherously towards God will, also, act treacherously towards his king. Nothing whatever can deter such a man from evil, nothing can hinder him from betraying his neighbour, nothing can induce him to walk uprightly.

(Bahá’u’lláh: The Summons of the Lord of Hosts, "Súriy-i-Mulúk" or "Súrih to the Kings", paragraph 60, p. 210)

#957. Arise, O people, and, by the power of God’s might, resolve to gain the victory over your own selves, that haply the whole earth may be freed and sanctified from its servitude to the gods of its idle fancies—gods that have inflicted such loss upon, and are responsible for the misery of their wretched worshippers.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 86)

#958. Watch over yourselves, for the Evil One is lying in wait, ready to entrap you. Gird yourselves against his wicked devices, and, led by the light of the name of the All-Seeing God, make your escape from the darkness that surroundeth you.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 87)

#959. Let your vision be world-embracing, rather than confined to your own self.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 87)

#960. The source of all evil is for man to turn away from his Lord and set his heart on things ungodly.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 156)

#961. Be fair: Is the testimony of those acceptable and worthy of attention whose deeds agree with their words, whose outward behavior conforms with their inner life? The mind is bewildered at their deeds, and the soul marveleth at their fortitude and bodily endurance. Or is the testimony of these faithless souls who breathe naught but the breath of selfish desire, and who lie imprisoned in the cage of their idle fancies, acceptable? Like the bats of darkness, they lift not their heads from their couch except to pursue the transient things of the world, and find no rest by night except as they labor to advance the aims of their sordid life. Immersed in their selfish schemes, they are oblivious of the Divine decree. In the daytime they strive with all their soul after worldly benefits, and in the night season their sole occupation is to gratify their carnal desires. By what law or standard could men be justified in cleaving to the denials of such petty-minded souls and in ignoring the faith of them that have renounced, for the sake of the good pleasure of God, their life and substance, their fame and renown, their reputation and honor?

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 250, pp. 207-208)

[from the Writings of ‘Abdu’l-Bahá:]

#962. Whensoever ye behold a person whose entire attention is directed toward the Cause of God; whose only aim is this, to make the Word of God to take effect; who, day and night, with pure intent, is rendering service to the Cause; from whose behaviour not the slightest trace of egotism or private motives is discerned—who, rather, wandereth distracted in the wilderness of the love of God, and drinketh only from the cup of the knowledge of God, and is utterly engrossed in spreading the sweet savours of God, and is enamoured of the holy verses of the Kingdom of God—know ye for a certainty that this individual will be supported and reinforced by heaven; that like unto the morning star, he will forever gleam brightly out of the skies of eternal grace. But if he show the slightest taint of selfish desires and self love, his efforts will lead to nothing and he will be destroyed and left hopeless at the last.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #35, pp. 71-72)

[from the talks of ‘Abdu’l-Bahá:]

#963. In creation there is no evil; all is good. Certain qualities and natures innate in some men and apparently blameworthy are not so in reality. For example, from the beginning of his life you can see in a nursing child the signs of greed, of anger and of temper. Then, it may be said, good and evil are innate in the reality of man, and this is contrary to the pure goodness of nature and creation. The answer to this is that greed, which is to ask for something more, is a praiseworthy quality provided that it is used suitably. So if a man is greedy to acquire science and knowledge, or to become compassionate, generous and just, it is most praiseworthy. If he exercises his anger and wrath against the bloodthirsty tyrants who are like ferocious beasts, it is very praiseworthy; but if he does not use these qualities in a right way, they are blameworthy.

Then it is evident that in creation and nature evil does not exist at all; but when the natural qualities of man are used in an unlawful way, they are blameworthy.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 57: "The Causes of the Differences in the Characters of Men", p. 215)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#964. The perfect love needs an unselfish instrument, absolutely freed from fetters of every kind. The love of family is limited; the tie of blood relationship is not the strongest bond. Frequently members of the same family disagree, and even hate each other.

Patriotic love is finite; the love of one’s country causing hatred of all others, is not perfect love! Compatriots also are not free from quarrels amongst themselves.

The love of race is limited; there is some union here, but that is insufficient. Love must be free from boundaries!

To love our own race may mean hatred of all others, and even people of the same race often dislike each other.

Political love also is much bound up with hatred of one party for another; this love is very limited and uncertain.

The love of community of interest in service is likewise fluctuating; frequently competitions arise, which lead to jealousy, and at length hatred replaces love.

(‘Abdu’l-Bahá: Paris Talks, "The Universal Love, October 24th", pp. 36-37)

#965. Ferocious animals have no fellowship. The vultures and tigers are solitary, whereas domestic animals live together in complete harmony. The sheep, black and white, associate without discord. Birds of various species and colors wing their flight and feed together without a trace of enmity or disagreement. Therefore, in the world of humanity it is wise and seemly that all the individual members should manifest unity and affinity.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 April 1912, Talk at Home of Mrs. Andrew J. Dyer, 1937 Thirteenth Street, NW, Washington, D.C., Notes by Joseph H. Hannen", p. 57)

#966. Some are ignorant; they must be trained and educated. One is sick; he must be healed. Another is as a child; we must assist him to attain maturity. We must not detest him who is ailing, neither shun him, scorn nor curse him, but care for him with the utmost kindness and tenderness. An infant must not be treated with disdain simply because it is an infant. Our responsibility is to train, educate and develop it in order that it may advance toward maturity.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 April 1912, Talk at Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D.C., Notes by Joseph H. Hannen",

p. 63)

#967. The disease which afflicts the body politic is lack of love and absence of altruism. In the hearts of men no real love is found, and the condition is such that, unless their susceptibilities are quickened by some power so that unity, love and accord may develop within them, there can be no healing, no agreement among mankind. Love and unity are the needs of the body politic today.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "8 June 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by John G. Grundy", p. 171)

#968. God has created all in His image and likeness. Shall we manifest hatred for His creatures and servants? This would be contrary to the will of God and according to the will of Satan, by which we mean the natural inclinations of the lower nature. This lower nature in man is symbolized as Satan—the evil ego within us, not an evil personality outside.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "27 August 1912, Talk at Metaphysical Club, Boston, Massachusetts, Notes by Edna McKinney", p. 287)

#969. You have asked why it was necessary for the soul that was from God to make this journey back to God?….

The reality underlying this question is that the evil spirit, Satan or whatever is interpreted as evil, refers to the lower nature in man. This baser nature is symbolized in various ways. In man there are two expressions: One is the expression of nature; the other, the expression of the spiritual realm. The world of nature is defective. Look at it clearly, casting aside all superstition and imagination. If you should leave a man uneducated and barbarous in the wilds of Africa, would there be any doubt about his remaining ignorant? God has never created an evil spirit; all such ideas and nomenclature are symbols expressing the mere human or earthly nature of man. It is an essential condition of the soil of earth that thorns, weeds and fruitless trees may grow from it. Relatively speaking, this is evil; it is simply the lower state and baser product of nature.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", pp. 294-295)

[from the Writings of Bahá’u’lláh:]

#970. O SON OF DESIRE! How long wilt thou soar in the realms of desire? Wings have I bestowed upon thee, that thou mayest fly to the realms of mystic holiness and not the regions of satanic fancy.

(Bahá’u’lláh: The Hidden Words, Persian #79)

#971. Thou seest, O my Lord, how Thy servants are held captive by their own selves and desires.

(Bahá’u’lláh: Prayers and Meditations, p. 52)

#972. Number me not with them who read Thy words and fail to find Thy hidden gift which, as decreed by Thee, is contained therein, and which quickeneth the souls of Thy creatures and the hearts of Thy servants.

(Bahá’u’lláh: Prayers and Meditations, p. 83)

#973. Wherefore must the veils of the satanic self be burned away at the fire of love, that the spirit may be purified and cleansed and thus may know the station of the Lord of the Worlds.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Love", p. 11)

#974. Tear asunder, in My Name, the veils that have grievously blinded your vision, and, through the power born of your belief in the unity of God, scatter the idols of vain imitation. Enter, then, the holy paradise of the good-pleasure of the All-Merciful. Sanctify your souls from whatsoever is not of God, and taste ye the sweetness of rest within the pale of His vast and mighty Revelation, and beneath the shadow of His supreme and infallible authority. Suffer not yourselves to be wrapt in the dense veils of your selfish desires, inasmuch as I have perfected in every one of you My creation, so that the excellence of My handiwork may be fully revealed unto men.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXV, p. 143)

#975. God grant that your desires and unmortified passions may not hinder you from that which hath been ordained for you.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLVII, p. 317)

#976. It behoveth thee to consecrate thyself to the Will of God. Whatsoever hath been revealed in His Tablets is but a reflection of His Will. So complete must be thy consecration, that every trace of worldly desire will be washed from thine heart. This is the meaning of true unity.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLX, p. 338)

#977. The essence of abasement is to pass out from under the shadow of the Merciful and seek the shelter of the Evil One.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 156)

[from the Writings of ‘Abdu’l-Bahá:]

#978. And this is man’s uttermost wretchedness: that he should live inert, apathetic, dull, involved only with his own base appetites. When he is thus, he has his being in the deepest ignorance and savagery, sinking lower than the brute beasts.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 4)

#979. ....the pursuit of passion and desire will wrap the eyes in a thousand veils that rise out of the heart to blind the sight and the insight as well.

Desire and self come in the door

And blot out virtue, bright before,

And a hundred veils will rise

From the heart, to blind the eyes.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 64)

#980. Despair, both here and hereafter, is all you will gain from self-indulgence....

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 105)

[from the talks of ‘Abdu’l-Bahá:]

#981. ....goodwill is absolute light; it is purified and sanctified from the impurities of selfishness, of enmity, of deception.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 84: "The Necessity of Following the Teachings of the Divine Manifestations", p. 302)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#982. If the heart turns away from the blessings God offers how can it hope for happiness?

(‘Abdu’l-Bahá: Paris Talks, "There can be no True Happiness and Progress without Spirituality, November 21st", p. 108)

#983. All creation is made subject to the laws of nature, but man has been able to conquer these laws.

(‘Abdu’l-Bahá: Paris Talks, "Words Spoken by ‘Abdu’l-Bahá in Pastor Wagner’s Church (Foyer de L’ame) in Paris, November 26th", p. 122)

#984. Desire and passion, like two unmanageable horses, have wrested the reins of control from him and are galloping madly in the wilderness. This is the cause of the degradation of the world of humanity. This is the cause of its retrogression into the appetites and passions of the animal kingdom. Instead of divine advancement we find sensual captivity and debasement of heavenly virtues of the soul. By devotion to the carnal, mortal world human susceptibilities sink to the level of animalism.

What are the animals’ propensities? To eat, drink, wander about and sleep. The thoughts, the minds of the animals are confined to these. They are captives in the bonds of these desires. Man becomes a prisoner and slave to them when his ultimate desire is no higher than his welfare in this world of the senses.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "11 June 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Howard MacNutt", p. 184)

#985. Consider the human world. See how nations have come and gone. They have been of all minds and purposes. Some were mere captives of self and desire, engulfed in the passions of the lower nature. They attained to wealth, to the comforts of life, to fame. And what was the final outcome? Utter evanescence and oblivion. Reflect upon this. Look upon it with the eye of admonition. No trace of them remains, no fruit, no result, no benefit; they have gone utterly—complete effacement.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "11 June 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Emma C. Melick", p. 186)

#986. The natural emotions are blameworthy and are like rust which deprives the heart of the bounties of God.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 July 1912, Talk at Hotel Victoria, Boston, Massachusetts, Notes by Edna McKinney", p. 244)

#987. When we are not captives of nature, when we possess the power to control ourselves, shall we become captives of nature and act according to its exigencies?

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "8 October 1912, Talk at Leland Stanford Junior University, Palo Alto, California, Notes by Bijou Straun", pp. 352-353)

#988. ....if...supreme precautions are not taken in the earliest stages of the child’s growth, it will be most difficult to curb later on his growing manifold appetites. For then he will live according to the requirements of the world of nature and uncontrolled self. Once the lower and sensual habits of nature take hold of him, it will be very hard to reform him by any agencies. Hence children must be brought under the control of the love of God and spiritual influence from their earliest youth. The lower appetites of nature are like kings over men, one must defeat their forces, otherwise he will be defeated by them.

(‘Abdu’l-Bahá quoted in Star of the West, Vol. 7, No. 15, "Excerpt from ‘Diary of Mírzá Ahmad Sohrab’, June 16, 1914", p. 143)

#989. Will is the center or focus of human understanding. We must will to know God, jst as we must will in order to possess the life He has given us. The human will must be subdued and trained into the Will of God. It is a great power to have a strong will, but a greater power to give that will to God. The will is what we do, the understanding is what we know. Will and understanding must be one in the Cause of God. Intention brings attainment.

(Words of ‘Abdu’l-Bahá, Ten Days in the Light of Acca, p. 30, quoted in Star of the West, Vol. 7, No. 19, "The Divine Art of Living—Chapter Two", p. 195)

[from the Writings of Bahá’u’lláh:]

#990. Even as Jesus said: "Ye must be born again."^{(John 3:7)} Again He saith: "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."^{(John 3:5-6)} The purport of these words is that whosoever in every dispensation is born of the Spirit and is quickened by the breath of the Manifestation of Holiness, he verily is of those that have attained unto "life" and "resurrection" and have entered into the "paradise" of the love of God.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 125, pp. 108-109)

#991. ....consider that among the Prophets was Noah. When He was invested with the robe of Prophethood, and was moved by the Spirit of God to arise and proclaim His Cause, whoever believed in Him and acknowledged His Faith, was endowed with the grace of a new life. Of him it could be truly said that he was reborn and revived, inasmuch as previous to his belief in God and his acceptance of His Manifestation, he had set his affections on the things of the world, such as attachment to earthly goods, to wife, children, food, drink, and the like, so much so that in the day-time and in the night season his one concern had been to amass riches and procure for himself the means of enjoyment and pleasure. Aside from these things, before his partaking of the reviving waters of faith, he had been so wedded to the traditions of his forefathers, and so passionately devoted to the observance of their customs and laws, that he would have preferred to suffer death rather than violate one letter of those superstitious forms and manners current amongst his people. Even as the people have cried: "Verily we found our fathers with a faith, and verily, in their footsteps we follow."^{(Qur’án 43:22)}

These same people, though wrapt in all these veils of limitation, and despite the restraint of such observances, as soon as they drank the immortal draught of faith, from the cup of certitude, at the hand of the Manifestation of the All-Glorious, were so transformed that they would renounce for His sake their kindred, their substance, their lives, their beliefs, yea, all else save God! So overpowering was their yearning for God, so uplifting their transports of ecstatic delight, that the world and all that is therein faded before their eyes into nothingness. Have not this people exemplified the mysteries of "rebirth" and "return"?

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraphs 162-163, pp. 142-143)

#992. It is evident that nothing short of this mystic transformation could cause such spirit and behaviour, so utterly unlike their previous habits and manners, to be made manifest in the world of being. For their agitation was turned into peace, their doubt into certitude, their timidity into courage. Such is the potency of the Divine Elixir, which, swift as the twinkling of an eye, transmuteth the souls of men!

For instance, consider the substance of copper. Were it to be protected in its own mine from becoming solidified, it would, within the space of seventy years, attain to the state of gold. There are some, however, who maintain that copper itself is gold, which by becoming solidified is in a diseased condition, and hath not therefore reached its own state.

Be that as it may, the real elixir will, in one instant, cause the substance of copper to attain the state of gold, and will traverse the seventy-year stages in a single moment. Could this gold be called copper? Could it be claimed that it hath not attained the state of gold, whilst the touch-stone is at hand to assay it and distinguish it from copper?

Likewise, these souls, through the potency of the Divine Elixir, traverse, in the twinkling of an eye, the world of dust and advance into the realm of holiness; and with one step cover the earth of limitations and reach the domain of the Placeless. It behooveth thee to exert thine utmost to attain unto this Elixir which, in one fleeting breath, causeth the west of ignorance to reach the east of knowledge, illuminates the darkness of night with the resplendence of the morn, guideth the wanderer in the wilderness of doubt to the well-spring of the Divine Presence and Fount of certitude, and conferreth upon mortal souls the honour of acceptance into the Ridván of immortality. Now, could this gold be thought to be copper, these people could likewise be thought to be the same as before they were endowed with faith.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraphs 164-167, pp. 144-146)

#993. Blessed the soul that hath been raised to life through My quickening breath and hath gained admittance into My heavenly Kingdom.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Aqdas" or "The Most Holy Tablet", p. 16)

#994. Blessed is the man who hath detached himself from all else but Me, hath soared in the atmosphere of My love, hath gained admittance into My Kingdom, gazed upon My realms of glory, quaffed the living waters of My bounty, hath drunk his fill from the heavenly river of My loving providence, acquainted himself with My Cause, apprehended that which I concealed within the treasury of My Words, and hath shone forth from the horizon of divine knowledge engaged in My praise and glorification.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Aqdas" or "The Most Holy Tablet", p. 17)

[from the Writings of ‘Abdu’l-Bahá:]

#995. O thou Afnan of the divine Lote-Tree! We must strive, each one of us, to become as fecund boughs and to yield an ever sweeter and more wholesome fruit, that the branch may prove itself to be a continuation of the root, and the part be in harmony with the whole. It is my hope that out of the bounty of the Greatest Name and the loving-kindness of the Primal Point—may my soul be offered up for Them both—we shall become the means of exalting the Word of God around the world; that we may ever render services unto the Source of our Cause and spread over all the canopy of the true and holy zeal of the Lord. That from over the fields of grace, we may make zephyrs to blow, bringing to man the sweet scents that come from the gardens of God. That we may make of this world the Abhá Paradise, and change this nether place into the Kingdom of Heaven.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #195, pp. 236-237)

#996. O ye sons and daughters of the Kingdom! Your letter was received. From its contents it was known that, praise be to God, your hearts are in the utmost purity and your souls rejoice in the glad tidings of God. The mass of the people are occupied with self and worldly desire, are immersed in the ocean of the nether world and are captives of the world of nature, save those souls who have been freed from the chains and fetters of the material world and, like unto swift-flying birds, are soaring in this unbounded realm. They are awake and vigilant, they shun the obscurity of the world of nature, their highest wish centereth on the eradication from among men of the struggle for existence, the shining forth of the spirituality and the love of the realm on high, the exercise of utmost kindness among peoples, the realization of an intimate and close connection between religions and the practice of the ideal of self-sacrifice. Then will the world of humanity be transformed into the Kingdom of God.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #223, pp. 281-282)

#997. Therefore, the believers of God throughout all the republics of America, through the divine power, must become the cause of the promotion of heavenly teachings and the establishment of the oneness of humanity. Every one of the important souls must arise, blowing over all parts of America the breath of life, conferring upon the people a new spirit, baptizing them with the fire of the love of God, the water of life, and the breaths of the Holy Spirit so that the second birth may become realized. For it is written in the Gospel: "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."^{(John 3:6)}

(‘Abdu’l-Bahá: Tablets of the Divine Plan, "Tablet to the Bahá’ís of the United States and Canada, March 8, 1917", pp. 103-104)

[from the talks of ‘Abdu’l-Bahá:]

#998. The immortality of the spirit is mentioned in the Holy Books; it is the fundamental basis of the divine religions. Now punishments and rewards are said to be of two kinds: first, the rewards and punishments of this life; second, those of the other world. But the paradise and hell of existence are found in all the worlds of God, whether in this world or in the spiritual heavenly worlds. Gaining these rewards is the gaining of eternal life. That is why Christ said, "Act in such a way that you may find eternal life, and that you may be born of water and the spirit, so that you may enter into the Kingdom."^{(John 3:5)}

The rewards of this life are the virtues and perfections which adorn the reality of man. For example, he was dark and becomes luminous; he was ignorant and becomes wise; he was neglectful and becomes vigilant; he was asleep and becomes awakened; he was dead and becomes living; he was blind and becomes a seer; he was deaf and becomes a hearer; he was earthly and becomes heavenly; he was material and becomes spiritual. Through these rewards he gains spiritual birth and becomes a new creature. He becomes the manifestation of the verse in the Gospel where it is said of the disciples that they "were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God"^{(John 1:13)}—that is to say, they were delivered from the animal characteristics and qualities which are the characteristics of human nature, and they became qualified with the divine characteristics, which are the bounty of God. This is the meaning of the second birth.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 60: "The Immortality of the Spirit", pp. 223-224)

#999. Entrance into the Kingdom is through the love of God, through detachment, through holiness and chastity, through truthfulness, purity, steadfastness, faithfulness and the sacrifice of life.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 67: "Eternal Life and Entrance into the Kingdom of God", p. 242)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1000. This is the glorious time of which the Lord Jesus Christ spoke when He told us to pray ‘Thy Kingdom come, Thy Will be done on earth as it is in Heaven’. I hope that this is also your expectation and great desire.

We are united in the one aim and hope that all shall be as one and every heart illumined by the Love of our Divine Father, God!

(‘Abdu’l-Bahá: Paris Talks, "Discourse at ‘L’Alliance Spiritualiste’, Salle de l'Athenee, St. Germain, Paris, November 9th", p. 88)

#1001. The Prophets of God have been sent, the Holy Books have been written, so that man may be made free. Just as he is born into this world of imperfection from the womb of his earthly mother, so is he born into the world of spirit through divine education. When a man is born into the world of phenomena he finds the universe; when he is born from this world to the world of the spirit, he finds the Kingdom.

(‘Abdu’l-Bahá: Paris Talks, "Address by ‘Abdu’l-Bahá at the Friends’ Meeting House, St. Martin’s Lane, London, W.C., Sunday, January 12th, 1913", p. 178)

#1002. In the matrix of the mother we were the recipients of endowments and blessings of God, yet these were as nothing compared to the powers and graces bestowed upon us after birth into this human world. Likewise, if we are born from the matrix of this physical and phenomenal environment into the freedom and loftiness of the spiritual life and vision, we shall consider this mortal existence and its blessings as worthless by comparison.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", p. 90)

#1003. The point is this: that to gain control over physical bodies is an extremely easy matter, but to bring spirits within the bonds of serenity is a most arduous undertaking. This is not the work of everybody. It necessitates a divine and holy potency, the potency of inspiration, the power of the Holy Spirit. For example, Christ was capable of leading spirits into that abode of serenity. He was capable of guiding hearts into that haven of rest. From the day of His manifestation to the present time He has been resuscitating hearts and quickening spirits. He has exercised that vivifying influence in the realm of hearts and spirits; therefore, His resuscitating is everlasting.

In this century of the latter times Bahá’u’lláh has appeared and so resuscitated spirits that they have manifested powers more than human. Thousands of His followers have given their lives; and while under the sword, shedding their blood, they have proclaimed, "Yá Bahá’u’l-Abhá!" Such resuscitation is impossible except through a heavenly potency, a supernatural power, the divine power of the Holy Spirit. Through a natural and mere human power this is impossible. Therefore, the question arises: How is this resuscitation to be accomplished?

There are certain means for its accomplishment by which mankind is regenerated and quickened with a new birth. This is the second birth mentioned in the heavenly Books. Its accomplishment is through the baptism of the Holy Spirit. The resuscitation or rebirth of the spirit of man is through the science of the love of God. It is through the efficacy of the water of life. This life and quickening is the regeneration of the phenomenal world. After the coming of the spiritual springtime, the falling of the vernal showers, the shining of the Sun of Reality, the blowing of the breezes of perfection, all phenomena become imbued with the life of a new creation and are reformed in the process of a new genesis. Reflect upon the material springtime.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 August 1912, Talk at the New Thought Forum, Metaphysical Club, Boston, Massachusetts, Notes by Edna McKinney", p. 277)

#1004. ....man, no matter how much he may advance in worldly affairs and make progress in material civilization, is imperfect unless he is quickened by the bounties of the Holy Spirit; for it is evident that until he receives that divine impetus he is ignorant and deprived. For this reason Jesus Christ said, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." By this Christ meant that unless man is released from the material world, freed from the captivity of materialism and receiving a portion of the bounties of the spiritual world, he shall be deprived of the bestowals and favors of the Kingdom of God, and the utmost we can say of him is that he is a perfect animal. No one can rightly call him a man. In another place He said, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." The meaning of this is that if man is a captive of nature, he is like unto an animal because he is only a body physically born—that is, he belongs to the world of matter and remains subject to the law and control of nature. But if he is baptized with the Holy Spirit, if he is freed from the bondage of nature, released from animalistic tendencies and advanced in the human realm, he is fitted to enter into the divine Kingdom. The world of the Kingdom is the realm of divine bestowals and the bounties of God. It is attainment of the highest virtues of humanity; it is nearness to God; it is capacity to receive the bounties of the ancient Lord. When man advances to this station, he attains the second birth. Before his first or physical birth man was in the world of the matrix. He had no knowledge of this world; his eyes could not see; his ears could not hear. When he was born from the world of the matrix, he beheld another world. The sun was shining with its splendors, the moon radiant in the heavens, the stars twinkling in the expansive firmament, the seas surging, trees verdant and green, all kinds of creatures enjoying life here, infinite bounties prepared for him. In the world of the matrix none of these things existed. In that world he had no knowledge of this vast range of existence; nay, rather, he would have denied the reality of this world. But after his birth he began to open his eyes and behold the wonders of this illimitable universe. Similarly, as long as man is in the matrix of the human world, as long as he is the captive of nature, he is out of touch and without knowledge of the universe of the Kingdom. If he attains rebirth while in the world of nature, he will become informed of the divine world. He will observe that another and a higher world exists. Wonderful bounties descend; eternal life awaits; everlasting glory surrounds him. All the signs of reality and greatness are there. He will see the lights of God. All these experiences will be his when he is born out of the world of nature into the divine world. Therefore, for the perfect man there are two kinds of birth: the first, physical birth, is from the matrix of the mother; the second, or spiritual birth, is from the world of nature. In both he is without knowledge of the new world of existence he is entering. Therefore, rebirth means his release from the captivity of nature, freedom from attachment to this mortal and material life. This is the second, or spiritual, birth of which Jesus Christ spoke in the Gospels.

The majority of people are captives in the matrix of nature, submerged in the sea of materiality. We must pray that they may be reborn, that they may attain insight and spiritual hearing, that they may receive the gift of another heart, a new transcendent power, and in the eternal world the unending bestowal of divine bounties.

Today the world of humanity is walking in darkness because it is out of touch with the world of God. That is why we do not see the signs of God in the hearts of men. The power of the Holy Spirit has no influence. When a divine spiritual illumination becomes manifest in the world of humanity, when divine instruction and guidance appear, then enlightenment follows, a new spirit is realized within, a new power descends, and a new life is given. It is like the birth from the animal kingdom into the kingdom of man. When man acquires these virtues, the oneness of the world of humanity will be revealed, the banner of international peace will be upraised, equality between all mankind will be realized, and the Orient and Occident will become one. Then will the justice of God become manifest, all humanity will appear as the members of one family, and every member of that family will be consecrated to cooperation and mutual assistance. The lights of the love of God will shine; eternal happiness will be unveiled; everlasting joy and spiritual delight will be attained.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, From Stenographic Notes", pp. 304-305)

#1005. Just as man has been physically born into this world, he may be reborn from the realm and matrix of nature, for the realm of nature is a condition of animalism, darkness and defect. In this second birth he attains the world of the Kingdom. There he witnesses and realizes that the world of nature is a world of gloom, whereas the Kingdom is a world of radiance; the world of nature is a world of defects, the Kingdom is a realm of perfection; the world of nature is a world without enlightenment, the Kingdom of spiritual humanity is a heaven of illumination. Great discoveries and revelations are now possible for him; he has attained the reality of perception; his circle of understanding is illimitably widened; he views the realities of creation, comprehends the divine bounties and unseals the mystery of phenomena. This is the station which Christ has interpreted as the second birth. He says that just as ye were physically born from the mother into this world, ye must be born again from the mother world of nature into the life of the divine Kingdom. May you all attain this second, spiritual birth. "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "20 September 1912, Talk at Home of Dr. and Mrs. Clement Woolson, 870 Laurel Avenue, St. Paul, Minnesota, From Stenographic Notes", pp. 332-333)

[from the Writings of Bahá’u’lláh:]

#1006. The stages that mark the wayfarer’s journey from the abode of dust to the heavenly homeland are said to be seven. Some have called these Seven Valleys, and others, Seven Cities. And they say that until the wayfarer taketh leave of self, and traverseth these stages, he shall never reach to the ocean of nearness and union, nor drink of the peerless wine.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, p. 4)

#1007. At every moment he findeth a weighty matter, in every hour he becometh aware of a mystery; for he hath taken his heart away from both worlds, and set out for the Ka’bih ^{(The holy Sanctuary at Mecca. Here the word means "goal.")} of the Beloved. At every step, aid from the Invisible Realm will attend him and the heat of his search will grow.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of Search", p. 6)

#1008. These journeys have no visible ending in the world of time, but the severed wayfarer—if invisible confirmation descend upon him and the Guardian of the Cause assist him—may cross these seven stages in seven steps, nay rather in seven breaths, nay rather in a single breath, if God will and desire it. And this is of "His grace on such of His servants as He pleaseth."^{(Qur’án 2:84)}

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "The Valley of True Poverty and Absolute Nothingness", pp. 40-41)

#1009. The denizens of this plane speak no words—but they gallop their chargers. They see but the inner reality of the Beloved. To them all words of sense are meaningless, and senseless words are full of meaning. They cannot tell one limb from another, one part from another. To them the mirage is the real river; to them going away is returning. Wherefore hath it been said:

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, Third Valley of Four, pp. 55-56)

[from the Writings of ‘Abdu’l-Bahá:]

#1010. Rally your hearts, make firm your steps, trust in the everlasting bounties that will be shed upon you, one following another from the Kingdom of Abhá.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #42, p. 85)

#1011. Souls are inclined toward estrangement. Steps should first be taken to do away with this estrangement, for only then will the Word take effect. If a believer showeth kindness to one of the neglectful, and, with great love, gradually leadeth him to an understanding of the validity of the Holy Cause, so that he may come to know the fundamentals of God’s Faith and the implications thereof—such a one will certainly be transformed, excepting only those seldom-encountered individuals who are even as ashes, whose hearts are "hard as rocks, or harder still."^{(Qur’án 2:69)}

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #209, p. 265)

[from the talks of ‘Abdu’l-Bahá:]

#1012. So also the formation of man in the matrix of the world was in the beginning like the embryo; then gradually he made progress in perfectness, and grew and developed until he reached the state of maturity, when the mind and spirit became visible in the greatest power. In the beginning of his formation the mind and spirit also existed, but they were hidden; later they were manifested. In the womb of the world mind and spirit also existed in the embryo, but they were concealed; afterward they appeared. So it is that in the seed the tree exists, but it is hidden and concealed; when it develops and grows, the complete tree appears. In the same way the growth and development of all beings is gradual; this is the universal divine organization and the natural system. The seed does not at once become a tree; the embryo does not at once become a man; the mineral does not suddenly become a stone. No, they grow and develop gradually and attain the limit of perfection.

All beings, whether large or small, were created perfect and complete from the first, but their perfections appear in them by degrees. The organization of God is one; the evolution of existence is one; the divine system is one. Whether they be small or great beings, all are subject to one law and system. Each seed has in it from the first all the vegetable perfections. For example, in the seed all the vegetable perfections exist from the beginning, but not visibly; afterward little by little they appear. So it is first the shoot which appears from the seed, then the branches, leaves, blossoms and fruits; but from the beginning of its existence all these things are in the seed, potentially, though not apparently.

In the same way, the embryo possesses from the first all perfections, such as the spirit, the mind, the sight, the smell, the taste—in one word, all the powers—but they are not visible and become so only by degrees.

Similarly, the terrestrial globe from the beginning was created with all its elements, substances, minerals, atoms and organisms; but these only appeared by degrees: first the mineral, then the plant, afterward the animal, and finally man. But from the first these kinds and species existed, but were undeveloped in the terrestrial globe, and then appeared only gradually. For the supreme organization of God, and the universal natural system, surround all beings, and all are subject to this rule. When you consider this universal system, you see that there is not one of the beings which at its coming into existence has reached the limit of perfection. No, they gradually grow and develop, and then attain the degree of perfection.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 51: "The Spirit and Mind of Man have Existed from the Beginning", pp. 198-199)

#1013. ....the human spirit is a Divine Trust, and it must traverse all conditions, for its passage and movement through the conditions of existence will be the means of its acquiring perfections. So when a man travels and passes through different regions and numerous countries with system and method, it is certainly a means of his acquiring perfection, for he will see places, scenes and countries, from which he will discover the conditions and states of other nations. He will thus become acquainted with the geography of countries and their wonders and arts; he will familiarize himself with the habits, customs and usages of peoples; he will see the civilization and progress of the epoch; he will become aware of the policy of governments and the power and capacity of each country. It is the same when the human spirit passes through the conditions of existence: it will become the possessor of each degree and station.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 52: "The Appearing of the Spirit in the Body", p. 200)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1014. Absolute repose does not exist in nature. All things either make progress or lose ground. Everything moves forward or backward, nothing is without motion. From his birth, a man progresses physically until he reaches maturity, then, having arrived at the prime of his life, he begins to decline, the strength and powers of his body decrease, and he gradually arrives at the hour of death. Likewise a plant progresses from the seed to maturity, then its life begins to lessen until it fades and dies. A bird soars to a certain height and having reached the highest possible point in its flight, begins its descent to earth.

Thus it is evident that movement is essential to all existence. All material things progress to a certain point, then begin to decline. This is the law which governs the whole physical creation.

Now let us consider the soul. We have seen that movement is essential to existence; nothing that has life is without motion. All creation, whether of the mineral, vegetable or animal kingdom, is compelled to obey the law of motion; it must either ascend or descend. But with the human soul, there is no decline. Its only movement is towards perfection; growth and progress alone constitute the motion of the soul.

Divine perfection is infinite, therefore the progress of the soul is also infinite. From the very birth of a human being the soul progresses, the intellect grows and knowledge increases. When the body dies the soul lives on. All the differing degrees of created physical beings are limited, but the soul is limitless!

In all religions the belief exists that the soul survives the death of the body. Intercessions are sent up for the beloved dead, prayers are said for their progress and for the forgiveness of their sins. If the soul perished with the body all this would have no meaning. Further, if it were not possible for the soul to advance towards perfection after it had been released from the body, of what avail are all these loving prayers, of devotion?

....

In the world of spirit there is no retrogression. The world of mortality is a world of contradictions, of opposites; motion being compulsory everything must either go forward or retreat. In the realm of spirit there is no retreat possible, all movement is bound to be towards a perfect state. "Progress" is the expression of spirit in the world of matter. The intelligence of man, his reasoning powers, his knowledge, his scientific achievements, all these being manifestations of the spirit, partake of the inevitable law of spiritual progress and are, therefore, of necessity, immortal.

....

You must ever press forward, never standing still; avoid stagnation, the first step to a backward movement, to decay.

....

If a man reflects he will understand the spiritual significance of the law of progress; how all moves from the inferior to the superior degree.

It is only a man without intelligence who, after considering these things, can imagine that the great scheme of creation should suddenly cease to progress, that evolution should come to such an inadequate end!

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of the Spirit, 15 Rue Greuze, Paris, November 10th", pp. 88-90, 94)

#1015. "What is the purpose of our lives?"

‘Abdu’l-Bahá.—"To acquire virtues. We come from the earth; why were we transferred from the mineral to the vegetable kingdom—from the plant to the animal kingdom? So that we may attain perfection in each of these kingdoms, that we may possess the best qualities of the mineral, that we may acquire the power of growing as in the plant, that we may be adorned with the instincts of the animal and possess the faculties of sight, hearing, smell, touch and taste, until from the animal kingdom we step into the world of humanity and are gifted with reason, the power of invention, and the forces of the spirit."

(‘Abdu’l-Bahá: Paris Talks, "Address by ‘Abdu’l-Bahá at the Friends’ Meeting House, St. Martin’s Lane, London, W.C.", Sunday, January 12th, 1913", p. 177)

#1016. Man must walk in many paths and be subjected to various processes in his evolution upward.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", p. 295)

#1017. ....the journey of the soul is necessary. The pathway of life is the road which leads to divine knowledge and attainment. Without training and guidance the soul could never progress beyond the conditions of its lower nature, which is ignorant and defective.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", p. 296)

[from the Writings of Bahá’u’lláh:]

#1018. .... all the variations which the wayfarer in the stages of his journey beholdeth in the realms of being, proceed from his own vision.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Unity", p. 18)

#1019. Thus it hath been made clear that these stages depend on the vision of the wayfarer.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Unity", p. 28)

#1020. If the loving seekers wish to live within the precincts of the Attracting One (Majdhúb) ^{(that attribute of God which draws all creatures to Him)}, no soul may dwell on this Kingly Throne save the beauty of love. This realm is not to be pictured in words.

Love shunneth this world and that world too,

In him are lunacies seventy-and-two.

The minstrel of love harpeth this lay:

Servitude enslaveth, kingship doth betray.^{(The Mathnaví)}

This plane requireth pure affection and the bright stream of fellowship. In telling of these companions of the Cave He saith: "They speak not till He hath spoken; and they do His bidding."^{(Qur’án 21:27)}

On this plane, neither the reign of reason is sufficient nor the authority of self. Hence, one of the Prophets of God hath asked: "O my Lord, how shall we reach unto Thee?" And the answer came, "Leave thyself behind, and then approach Me."

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, Third Valley of Four, pp. 54-55)

#1021. This is not a Cause which may be made a plaything for your idle fancies, nor is it a field for the foolish and faint of heart. By God, this is the arena of insight and detachment, of vision and upliftment, where none may spur on their chargers save the valiant horsemen of the Merciful, who have severed all attachment to the world of being. These, truly, are they that render God victorious on earth, and are the dawning-places of His sovereign might amidst mankind.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 178, p. 84)

[from the Writings of ‘Abdu’l-Bahá:]

#1022. If a believer showeth kindness to one of the neglectful, and, with great love, gradually leadeth him to an understanding of the validity of the Holy Cause, so that he may come to know the fundamentals of God’s Faith and the implications thereof—such a one will certainly be transformed, excepting only those seldom-encountered individuals who are even as ashes, whose hearts are "hard as rocks, or harder still."^{(Qur’án 2:69)}

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #209, p. 265)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1023. The reality of man is his thought, not his material body. The thought force and the animal force are partners. Although man is part of the animal creation, he possesses a power of thought superior to all other created beings.

If a man’s thought is constantly aspiring towards heavenly subjects then does he become saintly; if on the other hand his thought does not soar, but is directed downwards to centre itself upon the things of this world, he grows more and more material until he arrives at a state little better than that of a mere animal.

Thoughts may be divided into two classes:

(1st) Thought that belongs to the world of thought alone.

(2nd) Thought that expresses itself in action.

Some men and women glory in their exalted thoughts, but if these thoughts never reach the plane of action they remain useless: the power of thought is dependent on its manifestation in deeds. A philosopher’s thought may, however, in the world of progress and evolution, translate itself into the actions of other people, even when they themselves are unable or unwilling to show forth their grand ideals in their own lives. To this class the majority of philosophers belong, their teachings being high above their actions. This is the difference between philosophers who are Spiritual Teachers, and those who are mere philosophers: the Spiritual Teacher is the first to follow His own teaching; He brings down into the world of action His spiritual conceptions and ideals. His Divine thoughts are made manifest to the world. His thought is Himself, from which He is inseparable. When we find a philosopher emphasizing the importance and grandeur of justice, and then encouraging a rapacious monarch in his oppression and tyranny, we quickly realize that he belongs to the first class: for he thinks heavenly thoughts and does not practise the corresponding heavenly virtues.

(‘Abdu’l-Bahá: Paris Talks, "The Power and Value of True Thought Depend upon Its Manifestation in Action, October 18th", pp. 17-18)

#1024. Bahá’u’lláh has announced that no matter how far the world of humanity may advance in material civilization, it is nevertheless in need of spiritual virtues and the bounties of God. The spirit of man is not illumined and quickened through material sources. It is not resuscitated by investigating phenomena of the world of matter. The spirit of man is in need of the protection of the Holy Spirit. Just as he advances by progressive stages from the mere physical world of being into the intellectual realm, so must he develop upward in moral attributes and spiritual graces. In the process of this attainment he is ever in need of the bestowals of the Holy Spirit.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "27 August 1912, Talk at Metaphysical Club, Boston, Massachusetts, Notes by Edna McKinney", p. 288)

#1025. ....the journey of the soul is necessary. The pathway of life is the road which leads to divine knowledge and attainment. Without training and guidance the soul could never progress beyond the conditions of its lower nature, which is ignorant and defective.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", p. 296)

[from the Writings of Bahá’u’lláh:]

#1026. O SON OF THE THRONE! Thy hearing is My hearing, hear thou therewith. Thy sight is My sight, do thou see therewith, that in thine inmost soul thou mayest testify unto My exalted sanctity, and I within Myself may bear witness unto an exalted station for thee.

(Bahá’u’lláh: The Hidden Words, Arabic #44)

#1027. O MAN OF TWO VISIONS! Close one eye and open the other. Close one to the world and all that is therein, and open the other to the hallowed beauty of the Beloved.

(Bahá’u’lláh: The Hidden Words, Persian #12)

#1028. O MY SERVANTS! Ye are the trees of My garden; ye must give forth goodly and wondrous fruits, that ye yourselves and others may profit therefrom. Thus it is incumbent on every one to engage in crafts and professions, for therein lies the secret of wealth, O men of understanding! For results depend upon means, and the grace of God shall be all-sufficient unto you. Trees that yield no fruit have been and will ever be for the fire.

(Bahá’u’lláh: Hidden Words, Persian #80)

#1029. ....the fingers of divine power have unlocked the portals of the knowledge of God, and the light of divine knowledge and heavenly grace hath illumined and inspired the essence of all created things, in such wise that in each and every thing a door of knowledge hath been opened, and within every atom traces of the sun hath been made manifest.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 28, pp. 27-28)

#1030. Thus have We illuminated the heavens of utterance with the splendours of the Sun of divine wisdom and understanding, that thy heart may find peace, that thou mayest be of those who, on the wings of certitude, have soared unto the heaven of the love of their Lord, the All-Merciful.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 65, p. 57)

#1031. All that which ye potentially possess can, however, be manifested only as a result of your own volition. Your own acts testify to this truth.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXVII, p. 149)

#1032. Thus, for that they move on these three differing planes, the understanding and the words of the wayfarers have differed; and hence the sign of conflict doth continually appear on earth.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Unity", p. 21)

[from the Writings of ‘Abdu’l-Bahá:]

#1033. The foot and the step, for example, are connected to the ear and the eye; the eye must look ahead before the step is taken. The ear must hear before the eye will carefully observe. And whatever member of the human body is deficient, produceth a deficiency in the other members. The brain is connected with the heart and stomach, the lungs are connected with all the members. So is it with the other members of the body.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #21, p. 48)

[from the Writings or talks of ‘Abdu’l-Bahá:]

#1034. Pleasing and acceptable as is a righteous person before God’s Holy Threshold, yet good works should proceed from knowledge. However matchless and exquisite may be a blind man’s handiwork, yet he himself is deprived of seeing it. How sorely do certain animals labour on man’s behalf, what loads they bear for him, how greatly they contribute to his ease and comfort; and yet, because they are unwitting, they earn no recompense for all their pains. The clouds rain down their bounty, nurturing the plants and flowers, and imparting verdure and enchantment to the plain and prairie, the forest and the garden; but yet, unconscious as they are of the results and fruit of their outpourings, they win no praise or honour, nor earn the gratitude and approbation of any man. The lamp imparteth light, but as it hath no consciousness of doing so, no one is indebted to it. This apart, a man of righteous deeds and goodly conduct will assuredly turn towards the Light, in whichever quarter he behold it. The point is this, that faith compriseth both knowledge and the performance of good works.

(‘Abdu’l-Bahá quoted in a Memorandum from the Research Department of the Universal House of Justice to the Universal House of Justice, 28 March 1996, "Authenticity of Bahá’í World Faith and Foundations of World Unity." The quote is a revised translation of a selection of ‘Abdu’l-Bahá which appeared in Bahá’í World Faith, pp. 382-383.)

[from the talks of ‘Abdu’l-Bahá:]

#1035. Question.—It is said in the Kitáb-i-Aqdas "...whoso is deprived thereof, hath gone astray, though he be the author of every righteous deed." What is the meaning of this verse?

Answer.—This blessed verse means that the foundation of success and salvation is the knowledge of God, and that the results of the knowledge of God are the good actions which are the fruits of faith.

If man has not this knowledge, he will be separated from God, and when this separation exists, good actions have not complete effect. This verse does not mean that the souls separated from God are equal, whether they perform good or bad actions. It signifies only that the foundation is to know God, and the good actions result from this knowledge. Nevertheless, it is certain that between the good, the sinners and the wicked who are veiled from God there is a difference. For the veiled one who has good principles and character deserves the pardon of God, while he who is a sinner, and has bad qualities and character, is deprived of the bounties and blessings of God. Herein lies the difference.

Therefore, the blessed verse means that good actions alone, without the knowledge of God, cannot be the cause of eternal salvation, everlasting success, and prosperity, and entrance into the Kingdom of God.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 65: "Explanation of a Verse in the Kitáb-i-Aqdas", p. 238)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1036. All over the world one hears beautiful sayings extolled and noble precepts admired....

But all these sayings are but words and we see very few of them carried into the world of action.

(‘Abdu’l-Bahá: Paris Talks, "Good Ideas must be Carried into Action, November 8th", pp. 79-80)

#1037. If a man were to declare, "There is a lamp in the next room which gives no light", one hearer might be satisfied with his report, but a wiser man goes into the room to judge for himself, and behold, when he finds the light shining brilliantly in the lamp, he knows the truth!

(‘Abdu’l-Bahá: Paris Talks, "On Calumny, Monday, November 20th", p. 103)

#1038. Ascend to the zenith of an existence which is never beclouded by the fears and forebodings of nonexistence. When man is not endowed with inner perception, he is not informed of these important mysteries. The retina of outer vision, though sensitive and delicate, may, nevertheless, be a hindrance to the inner eye which alone can perceive. The bestowals of God which are manifest in all phenomenal life are sometimes hidden by intervening veils of mental and mortal vision which render man spiritually blind and incapable, but when those scales are removed and the veils rent asunder, then the great signs of God will become visible, and he will witness the eternal light filling the world. The bestowals of God are all and always manifest. The promises of heaven are ever present. The favors of God are all-surrounding, but should the conscious eye of the soul of man remain veiled and darkened, he will be led to deny these universal signs and remain deprived of these manifestations of divine bounty.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", p. 90)

#1039. Whatever comes within the sphere of human comprehension must be limited and finite.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "12 May 1912, Talk at Unity Church, Montclair, New Jersey, Notes by Esther Foster", p. 114)

#1040. His teachings are universal and the standard for human action. They are not merely theoretical and intended to remain in books. They are the principles of action. Results follow action. Mere theory is fruitless. Of what use is a book upon medicine if it is never taken from the library shelf? When practical activity has been manifested, the teachings of God have borne fruit.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 May 1912, Talk at Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York, Notes by Howard MacNutt", p. 155)

#1041. The attainment of any object is conditioned upon knowledge, volition and action. Unless these three conditions are forthcoming, there is no execution or accomplishment. In the erection of a house it is first necessary to know the ground, and design the house suitable for it; second, to obtain the means or funds necessary for the construction; third, actually to build it.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "30 May 1912, Talk at Theosophical Lodge, Broadway and Seventy-ninth Street, New York, Notes by Howard MacNutt", p. 157)

#1042. ....the journey of the soul is necessary. The pathway of life is the road which leads to divine knowledge and attainment. Without training and guidance the soul could never progress beyond the conditions of its lower nature, which is ignorant and defective.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", p. 296)

#1043. ....just as the outer sense of sight is necessary to him ["man"], he should also possess insight and conscious perception....

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "20 September 1912, Talk at Home of Mr. Albert L. Hall, 2030 Queen Avenue South, Minneapolis, Minnesota, Notes by Ellen T. Pursell", p. 328)

#1044. How shall we know God? We know Him by His attributes. We know Him by His signs. We know Him by His names.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "10 November 1912, Talk at Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D. C., Notes by Joseph H. Hannen", p. 422)

#1045. ....we can observe the traces and attributes of God, which are resplendent in all phenomena and shining as the sun at midday, and know surely that these emanate from an infinite source. We know that they come from a source which is infinite indeed.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "10 November 1912, Talk at Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D. C., Notes by Joseph H. Hannen", p. 423)

#1046. We are living in this most radiant century wherein human perceptions have developed and investigations of real foundations characterize mankind. Individually and collectively man is proving and penetrating into the reality of outer and inner conditions.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "18 November 1912, Talk at Home of Mr. and Mrs. Frank K. Moxey, 575 Riverside Drive, New York, Notes by Esther Foster", pp. 443-444)

#1047. It is not the reading of the words that profits you; it is the understanding of their meanings. Therefore, pray God that you may be enabled to comprehend the mysteries of the divine Testaments.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "3 December 1912, Talk to Mr. Kinney's Bible Class, 780 West End Avenue, New York, Notes by Edna McKinney", p. 459)

[from the Writings of ‘Abdu’l-Bahá:]

#1048. By materialists, whose belief with regard to Divinity hath been explained, is not meant philosophers in general, but rather that group of materialists of narrow vision who worship that which is sensed, who depend upon the five senses only, and whose criterion of knowledge is limited to that which can be perceived by the senses. All that can be sensed is to them real, whilst whatever falleth not under the power of the senses is either unreal or doubtful. The existence of the Deity they regard as wholly doubtful.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 7)

[from the talks of ‘Abdu’l-Bahá:]

#1049. Now, the animal perceives sensible things but does not perceive intellectual realities.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 48: "The Difference Existing between Man and Animal", p. 187)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1050. Oh! put your faith in the Almighty, for He faileth not and His goodness endureth for ever! His Sun giveth Light continually, and the Clouds of His Mercy are full of the Waters of Compassion with which He waters the hearts of all who trust in Him. His refreshing Breeze ever carries healing in its wings to the parched souls of men! Is it wise to turn away from such a loving Father, Who showers His blessings upon us, and to choose rather to be slaves of matter?

(‘Abdu’l-Bahá: Paris Talks, "There can be no True Happiness and Progress without Spirituality, November 21st", pp. 108-109)

#1051. Material advancement has been evident in the world, but there is need of spiritual advancement in like proportion.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 April 1912, Talk to Theosophical Society, Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D.C., Notes by Joseph H. Hannen", p. 60)

#1052. The physical happiness of material conditions was allotted to the animal. Consider how the animal has attained the fullest degree of physical felicity. A bird perches upon the loftiest branch and builds there its nest with consummate beauty and skill. All the grains and seeds of the meadows are its wealth and food; all the fresh water of mountain springs and rivers of the plain are for its enjoyment. Truly, this is the acme of material happiness, to which even a human creature cannot attain. This is the honor of the animal kingdom. But the honor of the human kingdom is the attainment of spiritual happiness in the human world, the acquisition of the knowledge and love of God.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "2 June 1912, Talk at Church of the Ascension, Fifth Avenue and Tenth Street, New York, Notes by Esther Foster", p. 166)

#1053. The animal kingdom in turn possesses the qualities of the mineral and vegetable plus the five senses of perception whereof the kingdoms below it are lacking. Likewise, the power of memory inherent in the animal does not exist in the lower kingdoms.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 July 1912, Talk to Theosophical Society, The Kensington, Exeter and Boylston Streets, Boston, Massachusetts, Notes by Edna McKinney", p. 240)

#1054. The animal can only know through sense impressions and cannot grasp intellectual realities.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 July 1912, Talk to Theosophical Society, The Kensington, Exeter and Boylston Streets, Boston, Massachusetts, Notes by Edna McKinney", p. 241)

#1055. ....the world of spirit needs new life, the world of mind necessitates new animus and development, the world of souls a new bounty, the world of morality a reformation....

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 August 1912, Talk at the New Thought Forum, Metaphysical Club, Boston, Massachusetts, Notes by Edna McKinney", p. 279)

#1056. There is no lower degree nor greater debasement for man than this natural condition of animalism.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "8 October 1912, Talk at Leland Stanford Junior University, Palo Alto, California, Notes by Bijou Straun", p. 353)

[from the Writings of Bahá’u’lláh:]

#1057. It is incumbent on these servants [in the Valley of Search] that they cleanse the heart—which is the wellspring of divine treasures—from every marking, and that they turn away from imitation, which is following the traces of their forefathers and sires, and shut the door of friendliness and enmity upon all the people of the earth.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Search", p. 5)

#1058. And if a place be shut away from the light, as by walls or a roof, it will be entirely bereft of the splendor of the light, nor will the sun shine thereon.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Unity", p. 19)

#1059. ALAS! ALAS! O LOVERS OF WORLDLY DESIRE! Even as the swiftness of lightning ye have passed by the Beloved One, and have set your hearts on satanic fancies. Ye bow the knee before your vain imagining, and call it truth. Ye turn your eyes towards the thorn, and name it a flower.

(Bahá’u’lláh: The Hidden Words, Persian #45)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1060. Some men’s lives are solely occupied with the things of this world; their minds are so circumscribed by exterior manners and traditional interests that they are blind to any other realm of existence, to the spiritual significance of all things! They think and dream of earthly fame, of material progress. Sensuous delights and comfortable surroundings bound their horizon, their highest ambitions centre in successes of worldly conditions and circumstances! They curb not their lower propensities; they eat, drink, and sleep! Like the animal, they have no thought beyond their own physical well-being. It is true that these necessities must be despatched. Life is a load which must be carried on while we are on earth, but the cares of the lower things of life should not be allowed to monopolize all the thoughts and aspirations of a human being. The heart’s ambitions should ascend to a more glorious goal, mental activity should rise to higher levels! Men should hold in their souls the vision of celestial perfection, and there prepare a dwelling-place for the inexhaustible bounty of the Divine Spirit.

(‘Abdu’l-Bahá: Paris Talks, "Concerning Body, Soul and Spirit, 4 Avenue de Camoens, Paris, Friday morning, November 17th", pp. 98-99)

#1061. God has created in man the power of reason, whereby man is enabled to investigate reality. God has not intended man to imitate blindly his fathers and ancestors. He has endowed him with mind, or the faculty of reasoning, by the exercise of which he is to investigate and discover the truth, and that which he finds real and true he must accept. He must not be an imitator or blind follower of any soul. He must not rely implicitly upon the opinion of any man without investigation; nay, each soul must seek intelligently and independently, arriving at a real conclusion and bound only by that reality. The greatest cause of bereavement and disheartening in the world of humanity is ignorance based upon blind imitation. It is due to this that wars and battles prevail; from this cause hatred and animosity arise continually among mankind.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", p. 291)

#1062. ....in the human organism there is a center of intellection, a power of intellectual operation which is the discoverer of the realities of things. This power can unravel the mysteries of phenomena. It can comprehend that which is knowable, not alone the sensible....But the animal is deprived of its operations.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 November 1912, Talk at Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D. C., Notes by Joseph H. Hannen", p 417)

#1063. ....man is possessed of two realities, as it were: a reality connected with the senses which is shared in common with the animal, and another reality which is conscious and ideal in character. This latter is the collective reality and the discoverer of mysteries.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 November 1912, Talk at Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D. C., Notes by Joseph H. Hannen", p. 418)

#1064. Tests are a means by which the soul is measured as to its fitness, and proven out by its own acts. God knows its fitness beforehand, and also its unpreparedness, but man, with an ego, would not believe himself unfit unless proof were given him. Consequently his susceptibility to evil is proven to him when he falls into the tests, and the tests are continued until the soul realizes its own unfitness, then remorse and regret tend to root out the weakness.

(Star of the West, Vol. 6, No. 6, "The Worst Enemies of the Cause are in the Cause: Utterances of ‘Abdu’l-Bahá in answer to questions asked by Dr. Edward C. Getsinger during a few brief meetings at Haifa, Syria, January 26 to February 5, 1915, and recorded by Dr. Getsinger at the time", p. 45)

[from the Writings of Bahá’u’lláh:]

#1065. ....by "oppression"^{(Matthew 24:29)} is meant the want of capacity to acquire spiritual knowledge and apprehend the Word of God.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 30, p. 30)

#1066. Would that the hearts of men could be cleansed from these man-made limitations and obscure thoughts imposed upon them!

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 49, p. 43)

#1067. The most burning fire is to question the signs of God, to dispute idly that which He hath revealed, to deny Him and carry one’s self proudly before Him.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 156)

#1068. Here followeth a supplication to God, the Exalted, the Glorified:

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, Third Valley of Four, pp. 56-57)

#1069. O SON OF MAN! Breathe not the sins of others so long as thou art thyself a sinner. Shouldst thou transgress this command, accursed wouldst thou be, and to this I bear witness.

(Bahá’u’lláh: The Hidden Words, Arabic #27)

[from the talks of ‘Abdu’l-Bahá:]

#1070. Woe to those who are contented with ignorance, whose hearts are gladdened by thoughtless imitation, who have fallen into the lowest depths of ignorance and foolishness, and who have wasted their lives!

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 34: "Peter’s Confession of Faith", p. 137)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1071. When our thoughts are filled with the bitterness of this world, let us turn our eyes to the sweetness of God’s compassion and He will send us heavenly calm!

(‘Abdu’l-Bahá: Paris Talks, "Pain and Sorrow, November 22nd", p. 111)

#1072. If five people meet together to seek for truth, they must begin by cutting themselves free from all their own special conditions and renouncing all preconceived ideas. In order to find truth we must give up our prejudices, our own small trivial notions; an open receptive mind is essential. If our chalice is full of self, there is no room in it for the water of life. The fact that we imagine ourselves to be right and everybody else wrong is the greatest of all obstacles in the path towards unity, and unity is necessary if we would reach truth, for truth is one.

(‘Abdu’l-Bahá: Paris Talks, "The First Principle—Search after Truth, 4 Avenue de Camoens, Paris, November 10th", p. 136)

#1073. Antagonism and contradiction are unfortunate and always destructive to truth.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "2 May 1912, Talk at Hotel Plaza, Chicago, Illinois, Notes by Joseph H. Hannen", p. 72)

#1074. In discussions look toward the reality without being self-opinionated. Let no one assert and insist upon his own mere opinion; nay, rather, let each investigate reality with the greatest love and fellowship.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "11 June 1912, Talk at Open Committee Meeting, Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York, Notes by Howard MacNutt", p. 183)

#1075. If the animals are savage and ferocious, it is simply a means for their subsistence and preservation. They are deprived of that degree of intellect which can reason and discriminate between right and wrong, justice and injustice; they are justified in their actions and not responsible. When man is ferocious and cruel toward his fellowman, it is not for subsistence or safety. His motive is selfish advantage and willful wrong.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "8 October 1912, Talk at Leland Stanford Junior University, Palo Alto, California, Notes by Bijou Straun", p. 352)

[from the Writings of Bahá’u’lláh:]

#1076. If ye follow in His way, His incalculable and imperishable blessings will be showered upon you.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection V, p. 9)

#1077. Take heed lest ye allow yourselves to be shut out as by a veil from this Day Star that shineth above the dayspring of the Will of your Lord, the All-Merciful, and whose light hath encompassed both the small and the great. Purge your sight, that ye may perceive its glory with your own eyes, and depend not on the sight of any one except your self, for God hath never burdened any soul beyond its power.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LII, pp. 106-107)

#1078. Hear Me, ye mortal birds! In the Rose Garden of changeless splendor a Flower hath begun to bloom, compared to which every other flower is but a thorn, and before the brightness of Whose glory the very essence of beauty must pale and wither. Arise, therefore, and, with the whole enthusiasm of your hearts, with all the eagerness of your souls, the full fervor of your will, and the concentrated efforts of your entire being, strive to attain the paradise of His presence, and endeavor to inhale the fragrance of the incorruptible Flower, to breathe the sweet savors of holiness, and to obtain a portion of this perfume of celestial glory. Whoso followeth this counsel will break his chains asunder, will taste the abandonment of enraptured love, will attain unto his heart’s desire, and will surrender his soul into the hands of his Beloved. Bursting through his cage, he will, even as the bird of the spirit, wing his flight to his holy and everlasting nest.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLI, pp. 320-321)

#1079. O My servants! Could ye apprehend with what wonders of My munificence and bounty I have willed to entrust your souls, ye would, of a truth, rid yourselves of attachment to all created things, and would gain a true knowledge of your own selves—a knowledge which is the same as the comprehension of Mine own Being. Ye would find yourselves independent of all else but Me, and would perceive, with your inner and outer eye, and as manifest as the revelation of My effulgent Name, the seas of My loving-kindness and bounty moving within you. Suffer not your idle fancies, your evil passions, your insincerity and blindness of heart to dim the luster, or stain the sanctity, of so lofty a station.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLIII, pp. 326-327)

#1080. Until thou enter the Egypt of love, thou shalt never come to the Joseph of the Beauty of the Friend; and until, like Jacob, thou forsake thine outward eyes, thou shalt never open the eye of thine inward being....

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Love", p. 9)

#1081. On this plane, the self is not rejected but beloved; it is well-pleasing and not to be shunned. Although at the beginning, this plane is the realm of conflict, yet it endeth in attainment to the throne of splendor.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, First Valley of Four, p. 50)

#1082. ....grant that the breeze of Thine inspiration may sustain my soul, that Thy wondrous voice may reach my ear, that my eyes may behold Thy signs and Thy light as revealed in the manifestations of Thy names and Thine attributes, O Thou within Whose grasp are all things!

(Bahá’u’lláh: Bahá’í Prayers (US), "Spiritual Growth" section, p. 169)

#1083. Happy are they who act; happy are they who understand; happy the man that hath clung unto the truth, detached from all that is in the heavens and all that is on earth.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 139)

#1084. Happy are they that observe God’s precepts; happy are they that have recognized the Truth; happy are they that judge with fairness in all matters and hold fast to the Cord of My inviolable Justice.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Kalimát-i-Firdawsíyyih" or "Words of Paradise", p. 62)

#1085. Happy are they that have cast behind their backs all else save God and have held fast unto that which the Lord of strength and power hath enjoined upon them.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Excerpts from Other Tablets" (excerpt #3), p. 235)

#1086. Happy are the righteous that have attained unto the most great truth; happy are the wise that have recognized the straight path of God and turned unto His Kingdom; happy are the glad and sincere, the lamps of whose hearts burn with the knowledge of the All-Merciful and are protected from the rough winds of tests and sorrows; happy are the brave whose hearts the power of the oppressor cannot daunt; happy are the clear-sighted that have learned to distinguish the transitory from the eternal, that have turned their faces to the Imperishable and are named among the Immortals in the realm of power and glory.

(Bahá’u’lláh: excerpts from epistles, quoted in Bahá’í World, Vol. 2, p. 63)

[from the Writings of ‘Abdu’l-Bahá:]

#1087. ....man’s supreme honor and real happiness lie in self-respect, in high resolves and noble purposes, in integrity and moral quality, in immaculacy of mind.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 19)

[from the talks of ‘Abdu’l-Bahá:]

#1088. Happy are those who spend their days in gaining knowledge, in discovering the secrets of nature, and in penetrating the subtleties of pure truth!

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 34: "Peter’s Confession of Faith", p. 137)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1089. When you call on the Mercy of God waiting to reinforce you, your strength will be tenfold.

(‘Abdu’l-Bahá: Paris Talks, "The Universal Love, October 24th", p. 39)

#1090. May all our actions be spiritual, and all our interests and affections be centred in the Kingdom of Glory!

(‘Abdu’l-Bahá: Paris Talks, "Discourse at ‘L’Alliance Spiritualiste’, Salle de l'Athenee, St. Germain, Paris, November 9th", p. 88)

#1091. The honor allotted to man is the acquisition of the supreme virtues of the human world. This is his real happiness and felicity.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "2 June 1912, Talk at Church of the Ascension, Fifth Avenue and Tenth Street, New York, Notes by Esther Foster", p. 166)

#1092. Asked "What is true greatness in man?" ‘Abdu’l-Bahá answered, "His spiritual attributes. No one can destroy his spiritual qualities; they are from God."

(Words of ‘Abdu’l-Bahá, Ten Days in the Light of Acca, p. 13, quoted in Star of the West, Vol. 7, No. 16, "The Divine Art of Living—Chapter One", p. 153)

#1093. Self-discipline is the first aim of one who desires to live a true life. But as to this do not misunderstand Me; I do not mean the discipline, widely practised in old times and even by many at the present day, which consists in mortifying the flesh and deadening the emotions. Enjoy pleasant things, look with pleasure upon beautiful things, but without clinging to them, without longing to possess them, without holding them dearer than God. The flesh, the senses, the emotions, are the instruments by which we attain to the understanding of Truth. But they must be kept as instruments, and not allowed to become our masters, as they are likely to do if we fail to keep guard over them....There is need for great wisdom in building up one’s character. One must have tolerance and know how to apply it; charity and know how to bestow it; love and know how to love all things....But let no man, because he has gained outward control over himself, imagine that he has accomplished the highest cultivation of his character. There must be an inner calmness, based on a sense of security in God’s protection, and a desire to do good for the sake of good. One should find pleasure in the doing of good deeds; he should not do them with an eye to the reward which they are to bring. When he has reached this point, a man may be said indeed, to have conquered himself.

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#1094. Anybody can be happy in the state of comfort, ease, health, success, pleasure and joy; but if one will be happy and contented in the time of trouble, hardship and prevailing disease, it is the proof of nobility.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 363)

[Compiler: This is a continuation of the "Life Path of the Soul" in Section III. E., but emphasizing the macrocosmic repercussions and macrocosmic environment of souls’ lives interacting with each other.]

[from the Writings of Bahá’u’lláh:]

#1095. Wert thou to incline thine inner ear unto all created things, thou wouldst hear: "The Ancient of Days is come in His great glory!" Everything celebrateth the praise of its Lord. Some have known God and remember Him; others remember Him, yet know Him not.

(Bahá’u’lláh addressing Napoleon III: Summons of the Lord of Hosts, "Súriy-i-Haykal" or "Súrih of the Temple", paragraph 132, p. 68)

#1096. The soul that hath remained faithful to the Cause of God, and stood unwaveringly firm in His Path shall, after his ascension, be possessed of such power that all the worlds which the Almighty hath created can benefit through him. Such a soul provideth, at the bidding of the Ideal King and Divine Educator, the pure leaven that leaveneth the world of being, and furnisheth the power through which the arts and wonders of the world are made manifest.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXII, p. 161)

#1097. And now concerning thy question whether human souls continue to be conscious one of another after their separation from the body. Know thou that the souls of the people of Bahá, who have entered and been established within the Crimson Ark, shall associate and commune intimately one with another, and shall be so closely associated in their lives, their aspirations, their aims and strivings as to be even as one soul. They are indeed the ones who are well-informed, who are keen-sighted, and who are endued with understanding. Thus hath it been decreed by Him Who is the All-Knowing, the All-Wise.

The people of Bahá, who are the inmates of the Ark of God, are, one and all, well aware of one another’s state and condition, and are united in the bonds of intimacy and fellowship. Such a state, however, must depend upon their faith and their conduct. They that are of the same grade and station are fully aware of one another’s capacity, character, accomplishments and merits. They that are of a lower grade, however, are incapable of comprehending adequately the station, or of estimating the merits, of those that rank above them. Each shall receive his share from thy Lord. Blessed is the man that hath turned his face towards God, and walked steadfastly in His love, until his soul hath winged its flight unto God, the Sovereign Lord of all, the Most Powerful, the Ever-Forgiving, the All-Merciful.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXVI, pp. 169-170)

#1098. Magnified be Thy Name, O Lord of all beings and Desire of all created things!

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Maqsúd" or "Tablet of Maqsúd", p. 177)

[from the Writings of ‘Abdu’l-Bahá:]

#1099. Should any one suppose that man is but a part of the world of nature, and he being endowed with these perfections, these being but manifestations of the world of nature, and thus nature is the originator of these perfections and is not deprived therefrom, to him we make reply and say: the part dependeth upon the whole; the part cannot possess perfections whereof the whole is deprived.

By nature is meant those inherent properties and necessary relations derived from the realities of things. And these realities of things, though in the utmost diversity, are yet intimately connected one with the other. For these diverse realities an all-unifying agency is needed that shall link them all one to the other. For instance, the various organs and members, the parts and elements, that constitute the body of man, though at variance, are yet all connected one with the other by that all-unifying agency known as the human soul, that causeth them to function in perfect harmony and with absolute regularity, thus making the continuation of life possible. The human body, however, is utterly unconscious of that all-unifying agency, and yet acteth with regularity and dischargeth its functions according to its will.

(‘Abdu’l-Bahá: Tablet to August Forel, pp. 12-13)

#1100. ….interaction, co-operation and interrelation amongst beings are under the direction and will of a motive Power which is the origin, the motive force and the pivot of all interactions in the universe.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 23)

[from the talks of ‘Abdu’l-Bahá:]

#1101. ....all these endless beings which inhabit the world, whether man, animal, vegetable, mineral—whatever they may be—are surely, each one of them, composed of elements. There is no doubt that this perfection which is in all beings is caused by the creation of God from the composing elements, by their appropriate mingling and proportionate quantities, the mode of their composition, and the influence of other beings. For all beings are connected together like a chain; and reciprocal help, assistance and interaction belonging to the properties of things are the causes of the existence, development and growth of created beings. It is confirmed through evidences and proofs that every being universally acts upon other beings, either absolutely or through association.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 46: "Modification of Species", pp. 178-179)

#1102. Education must be considered as most important, for as diseases in the world of bodies are extremely contagious, so, in the same way, qualities of spirit and heart are extremely contagious. Education has a universal influence, and the differences caused by it are very great.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 57: "The Causes of the Differences in the Characters of Men", p. 214)

#1103. Question.—Have the stars of the heavens any influence upon the human soul, or have they not?

Answer.—Some of the celestial stars have a clear and apparent material effect upon the terrestrial globe and the earthly beings, which needs no explanation. Consider the sun, which through the aid and the providence of God develops the earth and all earthly beings. Without the light and heat of the sun, all the earthly creatures would be entirely nonexistent.

With regard to the spiritual influence of stars, though this influence of stars in the human world may appear strange, still, if you reflect deeply upon this subject, you will not be so much surprised at it. My meaning is not, however, that the decrees which the astrologers of former times inferred from the movements of the stars corresponded to occurrences; for the decrees of those former astrologers were forms of imagination which were originated by Egyptian, Assyrian and Chaldean priests; nay, rather, they were due to the fancies of Hindus, to the myths of the Greeks, Romans and other star worshipers. But I mean that this limitless universe is like the human body, all the members of which are connected and linked with one another with the greatest strength. How much the organs, the members and the parts of the body of man are intermingled and connected for mutual aid and help, and how much they influence one another! In the same way, the parts of this infinite universe have their members and elements connected with one another, and influence one another spiritually and materially.

For example, the eye sees, and all the body is affected; the ear hears, and all the members of the body are moved. Of this there is no doubt; and the universe is like a living person. Moreover, the connection which exists between the members of beings must necessarily have an effect and impression, whether it be material or spiritual.

For those who deny spiritual influence upon material things we mention this brief example: wonderful sounds and tones, melodies and charming voices, are accidents which affect the air—for sound is the term for vibrations of the air—and by these vibrations the nerves of the tympanum of the ear are affected, and hearing results. Now reflect that the vibration of the air, which is an accident of no importance, attracts and exhilarates the spirit of man and has great effect upon him: it makes him weep or laugh; perhaps it will influence him to such a degree that he will throw himself into danger. Therefore, see the connection which exists between the spirit of man and the atmospheric vibration, so that the movement of the air becomes the cause of transporting him from one state to another, and of entirely overpowering him; it will deprive him of patience and tranquillity. Consider how strange this is, for nothing comes forth from the singer which enters into the listener; nevertheless, a great spiritual effect is produced. Therefore, surely so great a connection between beings must have spiritual effect and influence.

It has been mentioned that the members and parts of man affect and influence one another. For example, the eye sees; the heart is affected. The ear hears; and the spirit is influenced. The heart is at rest; the thoughts become serene, and for all the members of man’s body a pleasant condition is realized. What a connection and what an agreement is this! Since this connection, this spiritual effect and this influence, exists between the members of the body of man, who is only one of many finite beings, certainly between these universal and infinite beings there will also be a spiritual and material connection. Although by existing rules and actual science these connections cannot be discovered, nevertheless, their existence between all beings is certain and absolute.

To conclude: the beings, whether great or small, are connected with one another by the perfect wisdom of God, and affect and influence one another. If it were not so, in the universal system and the general arrangement of existence, there would be disorder and imperfection. But as beings are connected one with another with the greatest strength, they are in order in their places and perfect.

This subject is worthy of examination.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 69: "The Influence of the Stars", pp. 245-247)

#1104. Know that the reality of man embraces the realities of things, and discovers the verities, properties and secrets of things. So all these arts, wonders, sciences and knowledge have been discovered by the human reality. At one time these sciences, knowledge, wonders and arts were hidden and concealed secrets; then gradually the human reality discovered them and brought them from the realm of the invisible to the plane of the visible. Therefore, it is evident that the reality of man embraces things. Thus it is in Europe and discovers America; it is on the earth, and it makes discoveries in the heavens. It is the revealer of the secrets of things, and it is the knower of the realities of that which exists. These discoveries corresponding to the reality are similar to revelation, which is spiritual comprehension, divine inspiration and the association of human spirits. For instance, the Prophet says, "I saw, I said, I heard such a thing." It is, therefore, evident that the spirit has great perception without the intermediary of any of the five senses, such as the eyes or ears. Among spiritual souls there are spiritual understandings, discoveries, a communion which is purified from imagination and fancy, an association which is sanctified from time and place. So it is written in the Gospel that, on Mount Tabor, Moses and Elias came to Christ, and it is evident that this was not a material meeting. It was a spiritual condition which is expressed as a physical meeting.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 71: "Visions and Communication with Spirits", p. 252)

#1105. Question.—Some people heal the sick by spiritual means—that is to say, without medicine. How is this?

Answer.—Know that there are four kinds of curing and healing without medicine. Two are due to material causes, and two to spiritual causes.

Of the two kinds of material healing, one is due to the fact that in man both health and sickness are contagious. The contagion of disease is violent and rapid, while that of health is extremely weak and slow. If two bodies are brought into contact with each other, it is certain that microbic particles will pass from one to the other. In the same way that disease is transferred from one body to another with rapid and strong contagion, it may be that the strong health of a healthy man will alleviate a very slight malady in a sick person. That is to say, the contagion of disease is violent and has a rapid effect, while that of health is very slow and has a small effect, and it is only in very slight diseases that it has even this small effect. The strong power of a healthy body can overcome a slight weakness of a sick body, and health results. This is one kind of healing.

The other kind of healing without medicine is through the magnetic force which acts from one body on another and becomes the cause of cure. This force also has only a slight effect. Sometimes one can benefit a sick person by placing one’s hand upon his head or upon his heart. Why? Because of the effect of the magnetism, and of the mental impression made upon the sick person, which causes the disease to vanish. But this effect is also very slight and weak.

Of the two other kinds of healing which are spiritual—that is to say, where the means of cure is a spiritual power—one results from the entire concentration of the mind of a strong person upon a sick person, when the latter expects with all his concentrated faith that a cure will be effected from the spiritual power of the strong person, to such an extent that there will be a cordial connection between the strong person and the invalid. The strong person makes every effort to cure the sick patient, and the sick patient is then sure of receiving a cure. From the effect of these mental impressions an excitement of the nerves is produced, and this impression and this excitement of the nerves will become the cause of the recovery of the sick person. So when a sick person has a strong desire and intense hope for something and hears suddenly the tidings of its realization, a nervous excitement is produced which will make the malady entirely disappear. In the same way, if a cause of terror suddenly occurs, perhaps an excitement may be produced in the nerves of a strong person which will immediately cause a malady. The cause of the sickness will be no material thing, for that person has not eaten anything, and nothing harmful has touched him; the excitement of the nerves is then the only cause of the illness. In the same way the sudden realization of a chief desire will give such joy that the nerves will be excited by it, and this excitement may produce health.

To conclude, the complete and perfect connection between the spiritual doctor and the sick person—that is, a connection of such a kind that the spiritual doctor entirely concentrates himself, and all the attention of the sick person is given to the spiritual doctor from whom he expects to realize health—causes an excitement of the nerves, and health is produced. But all this has effect only to a certain extent, and that not always. For if someone is afflicted with a very violent disease, or is wounded, these means will not remove the disease nor close and heal the wound—that is to say, these means have no power in severe maladies, unless the constitution helps, because a strong constitution often overcomes disease. This is the third kind of healing.

But the fourth kind of healing is produced through the power of the Holy Spirit. This does not depend on contact, nor on sight, nor upon presence; it is not dependent upon any condition. Whether the disease be light or severe, whether there be a contact of bodies or not, whether a personal connection be established between the sick person and the healer or not, this healing takes place through the power of the Holy Spirit.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 72: "Healing by Spiritual Means", pp. 254-256)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1106. The Creator of all is One God.

From this same God all creation sprang into existence, and He is the one goal, towards which everything in nature yearns. This conception was embodied in the words of Christ, when He said, "I am the Alpha and the Omega, the beginning and the end". Man is the sum of Creation, and the Perfect Man is the expression of the complete thought of the Creator—the Word of God.

Consider the world of created beings, how varied and diverse they are in species, yet with one sole origin. All the differences that appear are those of outward form and colour. This diversity of type is apparent throughout the whole of nature.

(‘Abdu’l-Bahá: Paris Talks, "Beauty and Harmony in Diversity, October 28th", pp. 51-52)

#1107. We may think of science as one wing and religion as the other; a bird needs two wings for flight, one alone would be useless.

(‘Abdu’l-Bahá: Paris Talks, "Theosophical Society, Paris", p. 130)

#1108. It is not possible to fly with one wing alone! Should a man try to fly with the wing of religion alone he would quickly fall into the quagmire of superstition, whilst on the other hand, with the wing of science alone he would also make no progress, but fall into the despairing slough of materialism.

(‘Abdu’l-Bahá: Paris Talks, "The Fourth Principle—The Acceptance of the Relation between Religion and Science, 4 Avenue de Camoens, Paris, November 24th", p. 143)

#1109. For man two wings are necessary. One wing is physical power and material civilization; the other is spiritual power and divine civilization. With one wing only, flight is impossible. Two wings are essential. Therefore, no matter how much material civilization advances, it cannot attain to perfection except through the uplift of spiritual civilization.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "14 April 1912, Talk at Church of the Ascension, Fifth Avenue and Tenth Street, New York, Notes by Ahmad Sohrab and Howard MacNutt", p. 12)

#1110. This evening I will speak to you upon the subject of existence and nonexistence, life and death. Existence is the expression and outcome of composition and combination. Nonexistence is the expression and outcome of division and disintegration. If we study the forms of existence in the material universe, we find that all created things are the result of composition. Material elements have grouped together in infinite variety and endless forms. Each organism is a compound; each object is an expression of elemental affinity. We find the complex human organism simply an aggregation of cellular structure; the tree is a composite of plant cells; the animal, a combination and grouping of cellular atoms or units, and so on. Existence or the expression of being is, therefore, composition; and nonexistence is decomposition, division, disintegration. When elements have been brought together in a certain plan of combination, the result is the human organism; when these elements separate and disperse, the outcome is death and nonexistence. Life is, therefore, the product of composition; and death signifies decomposition.

Likewise, in the world of minds and souls, fellowship, which is an expression of composition, is conducive to life, whereas discord, which is an expression of decomposition, is the equivalent of death. Without cohesion among the individual elements which compose the body politic, disintegration and decay must inevitably follow and life be extinguished. Ferocious animals have no fellowship. The vultures and tigers are solitary, whereas domestic animals live together in complete harmony. The sheep, black and white, associate without discord. Birds of various species and colors wing their flight and feed together without a trace of enmity or disagreement. Therefore, in the world of humanity it is wise and seemly that all the individual members should manifest unity and affinity. In the clustered jewels of the races may the blacks be as sapphires and rubies and the whites as diamonds and pearls. The composite beauty of humanity will be witnessed in their unity and blending. How glorious the spectacle of real unity among mankind! How conducive to peace, confidence and happiness if races and nations were united in fellowship and accord! The Prophets of God were sent into the world upon this mission of unity and agreement: that these long-separated sheep might flock together. When the sheep separate, they are exposed to danger, but in a flock and under protection of the shepherd they are safe from the attack of all ferocious enemies.

When the racial elements of the American nation unite in actual fellowship and accord, the lights of the oneness of humanity will shine, the day of eternal glory and bliss will dawn, the spirit of God encompass, and the divine favors descend. Under the leadership and training of God, the real Shepherd, all will be protected and preserved. He will lead them in green pastures of happiness and sustenance, and they will attain to the real goal of existence. This is the blessing and benefit of unity; this is the outcome of love. This is the sign of the Most Great Peace; this is the star of the oneness of the human world. Consider how blessed this condition will be. I pray for you and ask the confirmation and assistance of God in your behalf.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 April 1912, Talk at Home of Mrs. Andrew J. Dyer, 1937 Thirteenth Street, NW, Washington, D.C., Notes by Joseph H. Hannen", pp. 56-57)

#1111. The greatest power in the realm and range of human existence is spirit—the divine breath which animates and pervades all things. It is manifested throughout creation in different degrees or kingdoms.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 April 1912, Talk to Theosophical Society, Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D.C., Notes by Joseph H. Hannen", p. 58)

#1112. According to divine philosophy there are two important and universal conditions in the world of material phenomena: one which concerns life, the other concerning death; one relative to existence, the other nonexistence; one manifest in composition, the other in decomposition. Some define existence as the expression of reality or being and nonexistence as nonbeing, imagining that death is annihilation. This is a mistaken idea, for total annihilation is an impossibility. At most, composition is ever subject to decomposition or disintegration—that is to say, existence implies the grouping of material elements in a form or body, and nonexistence is simply the decomposing of these groupings. This is the law of creation in its endless forms and infinite variety of expression. Certain elements have formed the composite creature man. This composite association of the elements in the form of a human body is, therefore, subject to disintegration, which we call death, but after disintegration the elements themselves persist unchanged. Therefore, total annihilation is an impossibility, and existence can never become nonexistence. This would be equivalent to saying that light can become darkness, which is manifestly untrue and impossible. As existence can never become nonexistence, there is no death for man; nay, rather, man is everlasting and ever-living. The rational proof of this is that the atoms of the material elements are transferable from one form of existence to another, from one degree and kingdom to another, lower or higher. For example, an atom of the soil or dust of earth may traverse the kingdoms from mineral to man by successive incorporations into the bodies of the organisms of those kingdoms. At one time it enters into the formation of the mineral or rock; it is then absorbed by the vegetable kingdom and becomes a constituent of the body and fibre of a tree; again it is appropriated by the animal, and at a still later period is found in the body of man. Throughout these degrees of its traversing the kingdoms from one form of phenomenal being to another, it retains its atomic existence and is never annihilated nor relegated to nonexistence.

Nonexistence, therefore, is an expression applied to change of form, but this transformation can never be rightly considered annihilation, for the elements of composition are ever present and existent as we have seen in the journey of the atom through successive kingdoms, unimpaired; hence, there is no death; life is everlasting. So to speak, when the atom entered into the composition of the tree, it died to the mineral kingdom, and when consumed by the animal, it died to the vegetable kingdom, and so on until its transference or transmutation into the kingdom of man; but throughout its traversing it was subject to transformation and not annihilation. Death, therefore, is applicable to a change or transference from one degree or condition to another. In the mineral realm there was a spirit of existence; in the world of plant life and organisms it reappeared as the vegetative spirit; thence it attained the animal spirit and finally aspired to the human spirit. These are degrees and changes but not obliteration, and this is a rational proof that man is everlasting, ever-living. Therefore, death is only a relative term implying change. For example, we will say that this light before me, having reappeared in another incandescent lamp, has died in the one and lives in the other. This is not death in reality. The perfections of the mineral are translated into the vegetable and from thence into the animal, the virtue always attaining a superlative degree in the upward change. In each kingdom we find the same virtues manifesting themselves more fully, proving that the reality has been transferred from a lower to a higher form and kingdom of being. Therefore, nonexistence is only relative and absolute nonexistence inconceivable. This rose in my hand will become disintegrated and its symmetry destroyed, but the elements of its composition remain changeless; nothing affects their elemental integrity. They cannot become nonexistent; they are simply transferred from one state to another.

Through his ignorance man fears death, but the death he shrinks from is imaginary and absolutely unreal; it is only human imagination.

The bestowal and grace of God have quickened the realm of existence with life and being. For existence there is neither change nor transformation; existence is ever existence; it can never be translated into nonexistence. It is gradation; a degree below a higher degree is considered as nonexistence. This dust beneath our feet, as compared with our being, is nonexistent. When the human body crumbles into dust, we can say it has become nonexistent; therefore, its dust in relation to living forms of human being is as nonexistent, but in its own sphere it is existent, it has its mineral being. Therefore, it is well proved that absolute nonexistence is impossible; it is only relative.

The purpose is this: that the everlasting bestowal of God vouchsafed to man is never subject to corruption. Inasmuch as He has endowed the phenomenal world with being, it is impossible for that world to become nonbeing, for it is the very genesis of God; it is in the realm of origination; it is a creational and not a subjective world, and the bounty descending upon it is continuous and permanent. Therefore, man, the highest creature of the phenomenal world, is endowed with that continuous bounty bestowed by divine generosity without cessation. For instance, the rays of the sun are continuous, the heat of the sun emanates from it without cessation; no discontinuance of it is conceivable. Even so, the bestowal of God is descending upon the world of humanity, never ceasing, continuous, forever. If we say that the bestowal of existence ceases or falters, it is equivalent to saying that the sun can exist with cessation of its effulgence. Is this possible? Therefore, the effulgences of existence are ever present and continuous.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", pp. 87-89)

#1113. The world of humanity has two wings, as it were: One is the female; the other is the male. If one wing be defective, the strong perfect wing will not be capable of flight. The world of humanity has two hands. If one be imperfect, the capable hand is restricted and unable to perform its duties.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Unitarian Church, Fifteenth Street and Girard Avenue, Philadelphia, Pennsylvania, Notes by Edna McKinney", p. 174)

#1114. Upon the faces of those present I behold the expression of thoughtfulness and wisdom; therefore, I shall discourse upon a subject involving one of the divine questions, a question of religious and metaphysical importance—namely, the progressive and perpetual motion of elemental atoms throughout the various degrees of phenomena and the kingdoms of existence. It will be demonstrated and become evident that the origin and outcome of phenomena are identical and that there is an essential oneness in all existing things. This is a subtle principle appertaining to divine philosophy and requiring close analysis and attention.

The elemental atoms which constitute all phenomenal existence and being in this illimitable universe are in perpetual motion, undergoing continuous degrees of progression. For instance, let us conceive of an atom in the mineral kingdom progressing upward to the kingdom of the vegetable by entering into the composition and fibre of a tree or plant. From thence it is assimilated and transferred into the kingdom of the animal and finally, by the law and process of composition, becomes a part of the body of man. That is to say, it has traversed the intermediate degrees and stations of phenomenal existence, entering into the composition of various organisms in its journey. This motion or transference is progressive and perpetual, for after disintegration of the human body into which it has entered, it returns to the mineral kingdom whence it came and will continue to traverse the kingdoms of phenomena as before. This is an illustration designed to show that the constituent elemental atoms of phenomena undergo progressive transference and motion throughout the material kingdoms.

In its ceaseless progression and journeyings the atom becomes imbued with the virtues and powers of each degree or kingdom it traverses. In the degree of the mineral it possessed mineral affinities; in the kingdom of the vegetable it manifested the augmentative virtue or power of growth; in the animal organism it reflected the intelligence of that degree; and in the kingdom of man it was qualified with human attributes or virtues.

Furthermore, the forms and organisms of phenomenal being and existence in each of the kingdoms of the universe are myriad and numberless. The vegetable plane or kingdom, for instance, has its infinite variety of types and material structures of plant life—each distinct and different within itself, no two exactly alike in composition and detail—for there are no repetitions in nature, and the augmentative virtue cannot be confined to any given image or shape. Each leaf has its own particular identity—so to speak, its own individuality as a leaf. Therefore, each atom of the innumerable elemental atoms, during its ceaseless motion through the kingdoms of existence as a constituent of organic composition, not only becomes imbued with the powers and virtues of the kingdoms it traverses but also reflects the attributes and qualities of the forms and organisms of those kingdoms. As each of these forms has its individual and particular virtue, therefore, each elemental atom of the universe has the opportunity of expressing an infinite variety of those individual virtues. No atom is bereft or deprived of this opportunity or right of expression. Nor can it be said of any given atom that it is denied equal opportunities with other atoms; nay, all are privileged to possess the virtues existent in these kingdoms and to reflect the attributes of their organisms. In the various transformations or passages from kingdom to kingdom the virtues expressed by the atoms in each degree are peculiar to that degree. For example, in the world of the mineral the atom does not express the vegetable form and organism, and when through the process of transmutation it assumes the virtues of the vegetable degree, it does not reflect the attributes of animal organisms, and so on.

It is evident, then, that each elemental atom of the universe is possessed of a capacity to express all the virtues of the universe. This is a subtle and abstract realization. Meditate upon it, for within it lies the true explanation of pantheism. From this point of view and perception pantheism is a truth, for every atom in the universe possesses or reflects all the virtues of life, the manifestation of which is effected through change and transformation. Therefore, the origin and outcome of phenomena is, verily, the omnipresent God; for the reality of all phenomenal existence is through Him. There is neither reality nor the manifestation of reality without the instrumentality of God. Existence is realized and possible through the bounty of God, just as the ray or flame emanating from this lamp is realized through the bounty of the lamp, from which it originates. Even so, all phenomena are realized through the divine bounty, and the explanation of true pantheistic statement and principle is that the phenomena of the universe find realization through the one power animating and dominating all things, and all things are but manifestations of its energy and bounty. The virtue of being and existence is through no other agency. Therefore, in the words of Bahá’u’lláh, the first teaching is the oneness of the world of humanity.

When the man who is spiritually sagacious and possessed of insight views the world of humanity, he will observe that the lights of the divine bounty are flooding all mankind, just as the lights of the sun shed their splendor upon all existing things. All phenomena of material existence are revealed through the ray emanating from the sun. Without light nothing would be visible. Similarly, all phenomena in the inner world of reality receive the bounties of God from the source of divine bestowal. This human plane, or kingdom, is one creation, and all souls are the signs and traces of the divine bounty. In this plane there are no exceptions; all have been recipients of their bestowals through the heavenly bounty. Can you find a soul bereft of the nearness of God? Can you find one whom God has deprived of its daily sustenance? This is impossible. God is kind and loving to all, and all are manifestations of the divine bounty. This is the oneness of the world of humanity.

But some souls are weak; we must endeavor to strengthen them. Some are ignorant, uninformed of the bounties of God; we must strive to make them knowing. Some are ailing; we must seek to restore them to health. Some are immature as children; they must be trained and assisted to attain maturity. We nurse the sick in tenderness and the kindly spirit of love; we do not despise them because they are ill. Therefore, we must exercise extreme patience, sympathy and love toward all mankind, considering no soul as rejected. If we look upon a soul as rejected, we have disobeyed the teachings of God. God is loving to all. Shall we be unjust or unkind to anyone? Is this allowable in the sight of God? God provides for all. Is it befitting for us to prevent the flow of His merciful provisions for mankind? God has created all in His image and likeness. Shall we manifest hatred for His creatures and servants? This would be contrary to the will of God and according to the will of Satan, by which we mean the natural inclinations of the lower nature. This lower nature in man is symbolized as Satan—the evil ego within us, not an evil personality outside.

Bahá’u’lláh teaches that the foundations of the divine religion are one reality which does not admit of multiplicity or division. Therefore, the commandments and teachings of God are one. The religious differences and divisions which exist in the world are due to blind imitations of forms without knowledge or investigation of the fundamental divine reality which underlies all the religions. Inasmuch as these imitations of ancestral forms are various, dissensions have arisen among the people of religion. Therefore, it is necessary to free mankind from this subjection to blind belief by pointing the way of guidance to reality itself, which is the only basis of unity.

Bahá’u’lláh says that religion must be conducive to love and unity. If it proves to be the source of hatred and enmity, its absence is preferable; for the will and law of God is love, and love is the bond between human hearts. Religion is the light of the world. If it is made the cause of darkness through human misunderstanding and ignorance, it would be better to do without it.

Religion must conform to science and reason; otherwise, it is superstition. God has created man in order that he may perceive the verity of existence and endowed him with mind or reason to discover truth. Therefore, scientific knowledge and religious belief must be conformable to the analysis of this divine faculty in man.

Prejudices of all kinds—whether religious, racial, patriotic or political—are destructive of divine foundations in man. All the warfare and bloodshed in human history have been the outcome of prejudice. This earth is one home and native land. God has created mankind with equal endowment and right to live upon the earth. As a city is the home of all its inhabitants although each may have his individual place of residence therein, so the earth’s surface is one wide native land or home for all races of humankind. Racial prejudice or separation into nations such as French, German, American and so on is unnatural and proceeds from human motive and ignorance. All are the children and servants of God. Why should we be separated by artificial and imaginary boundaries? In the animal kingdom the doves flock together in harmony and agreement. They have no prejudices. We are human and superior in intelligence. Is it befitting that lower creatures should manifest virtues which lack expression in man?

Bahá’u’lláh has proclaimed and promulgated the foundation of international peace. For thousands of years men and nations have gone forth to the battlefield to settle their differences. The cause of this has been ignorance and degeneracy. Praise be to God! In this radiant century minds have developed, perceptions have become keener, eyes are illumined and ears attentive. Therefore, it will be impossible for war to continue. Consider human ignorance and inconsistency. A man who kills another man is punished by execution, but a military genius who kills one hundred thousand of his fellow creatures is immortalized as a hero. One man steals a small sum of money and is imprisoned as a thief. Another pillages a whole country and is honored as a patriot and conqueror. A single falsehood brings reproach and censure, but the wiles of politicians and diplomats excite the admiration and praise of a nation. Consider the ignorance and inconsistency of mankind. How darkened and savage are the instincts of humanity!

Bahá’u’lláh has announced that no matter how far the world of humanity may advance in material civilization, it is nevertheless in need of spiritual virtues and the bounties of God. The spirit of man is not illumined and quickened through material sources. It is not resuscitated by investigating phenomena of the world of matter. The spirit of man is in need of the protection of the Holy Spirit. Just as he advances by progressive stages from the mere physical world of being into the intellectual realm, so must he develop upward in moral attributes and spiritual graces. In the process of this attainment he is ever in need of the bestowals of the Holy Spirit. Material development may be likened to the glass of a lamp, whereas divine virtues and spiritual susceptibilities are the light within the glass. The lamp chimney is worthless without the light; likewise, man in his material condition requires the radiance and vivification of the divine graces and merciful attributes. Without the presence of the Holy Spirit he is lifeless. Although physically and mentally alive, he is spiritually dead. Christ announced, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit," meaning that man must be born again. As the babe is born into the light of this physical world, so must the physical and intellectual man be born into the light of the world of Divinity. In the matrix of the mother the unborn child was deprived and unconscious of the world of material existence, but after its birth it beheld the wonders and beauties of a new realm of life and being. In the world of the matrix it was utterly ignorant and unable to conceive of these new conditions, but after its transformation it discovers the radiant sun, trees, flowers and an infinite range of blessings and bounties awaiting it. In the human plane and kingdom man is a captive of nature and ignorant of the divine world until born of the breaths of the Holy Spirit out of physical conditions of limitation and deprivation. Then he beholds the reality of the spiritual realm and Kingdom, realizes the narrow restrictions of the mere human world of existence and becomes conscious of the unlimited and infinite glories of the world of God. Therefore, no matter how man may advance upon the physical and intellectual plane, he is ever in need of the boundless virtues of Divinity, the protection of the Holy Spirit and the face of God.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "27 August 1912, Talk at Metaphysical Club, Boston, Massachusetts, Notes by Edna McKinney", pp. 284-289)

#1115. If one wing remains incapable and defective, it will restrict the power of the other, and full flight will be impossible. Therefore, the completeness and perfection of the human world are dependent upon the equal development of these two wings.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 September 1912, Talk at St. James Methodist Church, Montreal, Canada, From Stenographic Notes", p. 318)

#1116. Inasmuch as the fundamental principle of the teaching of Bahá’u’lláh is the oneness of the world of humanity, I will speak to you upon the intrinsic oneness of all phenomena. This is one of the abstruse subjects of divine philosophy.

Fundamentally all existing things pass through the same degrees and phases of development, and any given phenomenon embodies all others. An ancient statement of the Arabian philosophers declares that all things are involved in all things. It is evident that each material organism is an aggregate expression of single and simple elements, and a given cellular element or atom has its coursings or journeyings through various and myriad stages of life. For example, we will say the cellular elements which have entered into the composition of a human organism were at one time a component part of the animal kingdom; at another time they entered into the composition of the vegetable, and prior to that they existed in the kingdom of the mineral. They have been subject to transference from one condition of life to another, passing through various forms and phases, exercising in each existence special functions. Their journeyings through material phenomena are continuous. Therefore, each phenomenon is the expression in degree of all other phenomena. The difference is one of successive transferences and the period of time involved in evolutionary process.

For example, it has taken a certain length of time for this cellular element in my hand to pass through the various periods of metabolism. At one period it was in the mineral kingdom subject to changes and transferences in the mineral state. Then it was transferred to the vegetable kingdom where it entered into different grades and stations. Afterward it reached the animal plane, appearing in forms of animal organisms until finally in its transferences and coursings it attained to the kingdom of man. Later on it will revert to its primordial elemental state in the mineral kingdom, being subject, as it were, to infinite journeyings from one degree of existence to another, passing through every stage of being and life. Whenever it appears in any distinct form or image, it has its opportunities, virtues and functions. As each component atom or element in the physical organisms of existence is subject to transference through endless forms and stages, possessing virtues peculiar to those forms and stations, it is evident that all phenomena of material being are fundamentally one. In the mineral kingdom this component atom or element possesses certain virtues of the mineral; in the kingdom of the vegetable it is imbued with vegetable qualities or virtues; in the plane of animal existence it is empowered with animal virtues—the senses; and in the kingdom of man it manifests qualities peculiar to the human station.

As this is true of material phenomena, how much more evident and essential it is that oneness should characterize man in the realm of idealism, which finds its expression only in the human kingdom. Verily, the origin of all material life is one and its termination likewise one. In view of this fundamental unity and agreement of all phenomenal life, why should man in his kingdom of existence wage war or indulge in hostility and destructive strife against his fellowman? Man is the noblest of the creatures. In his physical organism he possesses the virtues of the mineral kingdom. Likewise, he embodies the augmentative virtue, or power of growth, which characterizes the kingdom of the vegetable. Furthermore, in his degree of physical existence he is qualified with functions and powers peculiar to the animal, beyond which lies the range of his distinctive human mental and spiritual endowment. Considering this wonderful unity of the kingdoms of existence and their embodiment in the highest and noblest creature, why should man be at variance and in conflict with man? Is it fitting and justifiable that he should be at war, when harmony and interdependence characterize the kingdoms of phenomenal life below him? The elements and lower organisms are synchronized in the great plan of life. Shall man, infinitely above them in degree, be antagonistic and a destroyer of that perfection? God forbid such a condition!

From the fellowship and commingling of the elemental atoms life results. In their harmony and blending there is ever newness of existence. It is radiance, completeness; it is consummation; it is life itself. Just now the physical energies and natural forces which come under our immediate observation are all at peace. The sun is at peace with the earth upon which it shines. The soft breathing winds are at peace with the trees. All the elements are in harmony and equilibrium. A slight disturbance and discord among them might bring another San Francisco earthquake and fire. A physical clash, a little quarreling among the elements as it were, and a violent cataclysm of nature results. This happens in the mineral kingdom. Consider, then, the effect of discord and conflict in the kingdom of man, so superior to the realm of inanimate existence. How great the attendant catastrophe, especially when we realize that man is endowed by God with mind and intellect. Verily, mind is the supreme gift of God. Verily, intellect is the effulgence of God. This is manifest and self-evident.

For all created things except man are subjects or captives of nature; they cannot deviate in the slightest degree from nature’s law and control. The colossal sun, center of our planetary system, is nature’s captive, incapable of the least variation from the law of command. All the orbs and luminaries in this illimitable universe are, likewise, obedient to nature’s regulation. Our planet, the earth, acknowledges nature’s omnipresent sovereignty. The kingdoms of the mineral, vegetable and animal respond to nature’s will and fiat of control. The great bulky elephant with its massive strength has no power to disobey the restrictions nature has laid upon him; but man, weak and diminutive in comparison, empowered by mind which is an effulgence of Divinity itself, can resist nature’s control and apply natural laws to his own uses.

According to the limitations of his physical powers man was intended by creation to live upon the earth, but through the exercise of his mental faculties, he removes the restriction of this law and soars in the air like a bird. He penetrates the secrets of the sea in submarines and builds fleets to sail at will over the ocean’s surface, commanding the laws of nature to do his will. All the sciences and arts we now enjoy and utilize were once mysteries, and according to the mandates of nature should have remained hidden and latent, but the human intellect has broken through the laws surrounding them and discovered the underlying realities. The mind of man has taken these mysteries out of the plane of invisibility and brought them into the plane of the known and visible.

It has classified and adapted these laws to human needs and uses, this being contrary to the postulates of nature. For example, electricity was once a hidden, or latent, natural force. It would have remained hidden if the human intellect had not discovered it. Man has broken the law of its concealment, taken this energy out of the invisible treasury of the universe and brought it into visibility. Is it not an extraordinary accomplishment that this little creature, man, has imprisoned an irresistible cosmic force in an incandescent lamp? It is beyond the vision and power of nature itself to do this. The East can communicate with the West in a few minutes.

This is a miracle transcending nature’s control. Man takes the human voice and stores it in a phonograph. The voice naturally should be free and transient according to the law and phenomenon of sound, but man arrests its vibrations and puts it in a box in defiance of nature’s laws. All human discoveries were once secrets and mysteries sealed and stored up in the bosom of the material universe until the mind of man, which is the greatest of divine effulgences, penetrated them and made them subservient to his will and purpose. In this sense man has broken the laws of nature and is constantly taking out of nature’s laboratory new and wonderful things. Notwithstanding this supreme bestowal of God, which is the greatest power in the world of creation, man continues to war and fight, killing his fellowman with the ferocity of a wild animal. Is this in keeping with his exalted station? Nay, rather, this is contrary to the divine purpose manifest in his creation and endowment.

If the animals are savage and ferocious, it is simply a means for their subsistence and preservation. They are deprived of that degree of intellect which can reason and discriminate between right and wrong, justice and injustice; they are justified in their actions and not responsible. When man is ferocious and cruel toward his fellowman, it is not for subsistence or safety. His motive is selfish advantage and willful wrong. It is neither seemly nor befitting that such a noble creature, endowed with intellect and lofty thoughts, capable of wonderful achievements and discoveries in sciences and arts, with potential for ever higher perceptions and the accomplishment of divine purposes in life, should seek the blood of his fellowmen upon the field of battle. Man is the temple of God. He is not a human temple. If you destroy a house, the owner of that house will be grieved and wrathful. How much greater is the wrong when man destroys a building planned and erected by God! Undoubtedly, he deserves the judgment and wrath of God.

God has created man lofty and noble, made him a dominant factor in creation. He has specialized man with supreme bestowals, conferred upon him mind, perception, memory, abstraction and the powers of the senses. These gifts of God to man were intended to make him the manifestation of divine virtues, a radiant light in the world of creation, a source of life and the agency of constructiveness in the infinite fields of existence. Shall we now destroy this great edifice and its very foundation, overthrow this temple of God, the body social or politic? When we are not captives of nature, when we possess the power to control ourselves, shall we become captives of nature and act according to its exigencies?

In nature there is the law of the survival of the fittest. Even if man be not educated, then according to the natural institutes this natural law will demand of man supremacy. The purpose and object of schools, colleges and universities is to educate man and thereby rescue and redeem him from the exigencies and defects of nature and to awaken within him the capability of controlling and appropriating nature’s bounties. If we should relegate this plot of ground to its natural state, allow it to return to its original condition, it would become a field of thorns and useless weeds, but by cultivation it will become fertile soil, yielding a harvest. Deprived of cultivation, the mountain slopes would be jungles and forests without fruitful trees. The gardens bring forth fruits and flowers in proportion to the care and tillage bestowed upon them by the gardener. Therefore, it is not intended that the world of humanity should be left to its natural state. It is in need of the education divinely provided for it. The holy, heavenly Manifestations of God have been the Teachers. They are the divine Gardeners Who transform the jungles of human nature into fruitful orchards and make the thorny places blossom as the rose. It is evident, then, that the intended and especial function of man is to rescue and redeem himself from the inherent defects of nature and become qualified with the ideal virtues of Divinity. Shall he sacrifice these ideal virtues and destroy these possibilities of advancement? God has endowed him with a power whereby he can even overcome the laws and phenomena of nature, wrest the sword from nature’s hand and use it against nature itself. Shall he, then, remain its captive, even failing to qualify under the natural law which commands the survival of the fittest? That is to say, shall he continue to live upon the level of the animal kingdom without distinction between them and himself in natural impulses and ferocious instincts? There is no lower degree nor greater debasement for man than this natural condition of animalism. The battlefield is the acme of human degradation, the cause of the wrath of God, the destruction of the divine foundation of man.

Praise be to God! I find myself in an assemblage, the members of which are peace loving and advocates of international unity. The thoughts of all present are centered upon the oneness of the world of mankind, and every ambition is to render service in the cause of human uplift and betterment. I supplicate God that He may confirm and assist you, that each one of you may become a professor emeritus in the world of scientific knowledge, a faithful standard-bearer of peace and bonds of agreement between the hearts of men.

Fifty years ago Bahá’u’lláh declared the necessity of peace among the nations and the reality of reconciliation between the religions of the world. He announced that the fundamental basis of all religion is one, that the essence of religion is human fellowship and that the differences in belief which exist are due to dogmatic interpretation and blind imitations which are at variance with the foundations established by the Prophets of God. He proclaimed that if the reality underlying religious teaching be investigated all religions would be unified, and the purpose of God, which is love and the blending of human hearts, would be accomplished. According to His teachings if religious belief proves to be the cause of discord and dissension, its absence would be preferable; for religion was intended to be the divine remedy and panacea for the ailments of humanity, the healing balm for the wounds of mankind. If its misapprehension and defilement have brought about warfare and bloodshed instead of remedy and cure, the world would be better under irreligious conditions.

Bahá’u’lláh especially emphasized international peace. He declared that all mankind is the one progeny of Adam and members of one great universal family. If the various races and distinct types of mankind had each proceeded from a different original paternity—in other words, if we had two or more Adams for our human fathers—there might be reasonable ground for difference and divergence in humanity today; but inasmuch as we belong to one progeny and one family, all names which seek to differentiate and distinguish mankind as Italian, German, French, Russian and so on are without significance and sanction. We are all human, all servants of God and all come from Mr. Adam’s family. Why, then, all these fallacious national and racial distinctions? These boundary lines and artificial barriers have been created by despots and conquerors who sought to attain dominion over mankind, thereby engendering patriotic feeling and rousing selfish devotion to merely local standards of government. As a rule they themselves enjoyed luxuries in palaces, surrounded by conditions of ease and affluence, while armies of soldiers, civilians and tillers of the soil fought and died at their command upon the field of battle, shedding their innocent blood for a delusion such as "we are Germans," "our enemies are French," etc., when, in reality, all are humankind, all belong to the one family and posterity of Adam, the original father. This prejudice or limited patriotism is prevalent throughout the world, while man is blind to patriotism in the larger sense which includes all races and native lands. From every real standpoint there must and should be peace among all nations.

God created one earth and one mankind to people it. Man has no other habitation, but man himself has come forth and proclaimed imaginary boundary lines and territorial restrictions, naming them Germany, France, Russia, etc. And torrents of precious blood are spilled in defense of these imaginary divisions of our one human habitation, under the delusion of a fancied and limited patriotism.

After all, a claim and title to territory or native land is but a claim and attachment to the dust of earth. We live upon this earth for a few days and then rest beneath it forever. So it is our graveyard eternally. Shall man fight for the tomb which devours him, for his eternal sepulcher? What ignorance could be greater than this? To fight over his grave, to kill another for his grave! What heedlessness! What a delusion!

It is my hope that you who are students in this university may never be called upon to fight for the dust of earth which is the tomb and sepulcher of all mankind, but that during the days of your life you may enjoy the most perfect companionship one with another, even as one family—as brothers, sisters, fathers, mothers—associating together in peace and true fellowship.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "8 October 1912, Talk at Leland Stanford Junior University, Palo Alto, California, Notes by Bijou Straun", pp. 349-355)

#1117. Until womankind reaches the same degree as man, until she enjoys the same arena of activity, extraordinary attainment for humanity will not be realized; humanity cannot wing its way to heights of real attainment. When the two wings or parts become equivalent in strength, enjoying the same prerogatives, the flight of man will be exceedingly lofty and extraordinary.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 October 1912, Talk at Hotel Sacramento, Sacramento, California, Notes by Bijou Straun", p. 375)

#1118. Voice is the vibration of the air, and is like the waves of the sea. The voice is produced through the instrumentality of the lips, throat, teeth, tongue, etc. These cause a wave in the air, and this wave reaches the nerve of the ear, which is thereby affected. This is the voice.

...

There are two kinds of voices. One when the complete instrument is perfect, then the emission of sound is perfect. The second is when the instrument is imperfect, it affects the voice in such a way that it is far from pleasing. What we have just said refers to the voice itself.

It is natural for the heart and spirit to take pleasure and enjoyment in all things that show forth symmetry, harmony, and perfection. For instance: a beautiful house, a well designed garden, a symmetrical line, a graceful motion, a well written book, pleasing garments—in fact, all things that have in themselves grace or beauty are pleasing to the heart and spirit—therefore, it is most certain that a true voice causes deep pleasure.

What is music? It is a combination of harmonious sounds. What is poetry? It is a symmetrical collection of words. Therefore, they are pleasing through harmony and rhythm. Poetry is much more effective and complete than prose. It stirs more deeply, for it is of a finer composition.

A fine voice when joined to beautiful music causes a great effect, for both are desirable and pleasing. All these have in themselves an organization, and are constructed on natural law. Therefore, they correspond to the order of existence like something which would fit into a mold. A true voice fits into the mold of nature. When it is so, this affects the nerves, and they affect the heart and spirit.

In the world of existence physical things have a connection with spiritual realities. One of these things is the voice, which connects itself with the spirit; and the spirit can be uplifted by this means—for though it is a physical thing, it is one of the material, natural organizations—therefore, it is effective.

All forms when understood aright gladden the spirit. Melodies are like water. The voice is like a goblet. The pure water in a pure glass is pleasing. Therefore, it is acceptable. But even though the water be pure, if it be in a goblet which is not so, this receptacle will make it unacceptable. Therefore, a faulty voice even though the music be good, is unpleasing.

In short: melodies, though they are material, are connected with the spiritual, therefore, they produce a great effect. A certain kind of melody makes the spirit happy, another kind makes it sad, another excites it to action.

All these feelings can be caused by voice and music, for through the nerves it moves and stirs the spirit. Even over animals, music has an effect. For example: When they wish to take a camel over a desert road, they attach to him some bells, or they play upon a flute, and this sound prevents him from realizing the fatigue of the journey; his nerves are affected, but he does not have an increase of thought, he feels nothing but physical sensation.

(‘Abdu’l-Bahá’s words to Mrs. Mary L. Lucas, as quoted in "A Brief Account of My Visit to Acca" (Chicago: Bahá’í Publishing Society, 1905), pp. 11-14, and reprinted in the compilation Music, Selection #15)

[Writings of Shoghi Effendi:]

#1119. "The companions of God," Bahá’u’lláh Himself has declared, "are, in this day, the lump that must leaven the peoples of the world. They must show forth such trustworthiness, such truthfulness and perseverance, such deeds and character that all mankind may profit by their example." "I swear by Him Who is the Most Great Ocean!" He again affirms, "Within the very breath of such souls as are pure and sanctified far-reaching potentialities are hidden. So great are these potentialities that they exercise their influence upon all created things."

(Shoghi Effendi: The Advent of Divine Justice, p. 23)

[from the Writings of ‘Abdu’l-Bahá:]

#1120. All divine philosophers and men of wisdom and understanding, when observing these endless beings, have considered that in this great and infinite universe all things end in the mineral kingdom, that the outcome of the mineral kingdom is the vegetable kingdom, the outcome of the vegetable kingdom is the animal kingdom and the outcome of the animal kingdom the world of man. The consummation of this limitless universe with all its grandeur and glory hath been man himself, who in this world of being toileth and suffereth for a time, with divers ills and pains, and ultimately disintegrates, leaving no trace and no fruit after him. Were it so, there is no doubt that this infinite universe with all its perfections has ended in sham and delusion with no result, no fruit, no permanence and no effect. It would be utterly without meaning. They were thus convinced that such is not the case, that this Great Workshop with all its power, its bewildering magnificence and endless perfections, cannot eventually come to naught. That still another life should exist is thus certain, and, just as the vegetable kingdom is unaware of the world of man, so we, too, know not of the Great Life hereafter that followeth the life of man here below. Our non-comprehension of that life, however, is no proof of its non-existence.

(‘Abdu’l-Bahá: Tablet to August Forel, pp. 13-14)

[from the talks of ‘Abdu’l-Bahá:]

#1121. This physical world of man is subject to the power of the lusts, and sin is the consequence of this power of the lusts, for it is not subject to the laws of justice and holiness. The body of man is a captive of nature; it will act in accordance with whatever nature orders.... It is, therefore, certain that sins such as anger, jealousy, dispute, covetousness, avarice, ignorance, prejudice, hatred, pride and tyranny exist in the physical world. All these brutal qualities exist in the nature of man. A man who has not had a spiritual education is a brute.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 29: "Explanation of Verse Twenty-Two, Chapter Fifteen, of the First Epistle of St. Paul to the Corinthians", p. 119)

#1122. .... although human souls are phenomenal, they are nevertheless immortal, everlasting and perpetual; for the world of things is the world of imperfection in comparison with that of man, and the world of man is the world of perfection in comparison with that of things. When imperfections reach the station of perfection, they become eternal.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 38: "The Three Stations of the Divine Manifestations", pp. 151-152)

#1123. ....people belong to two categories—that is to say, they constitute two parties. One party deny the spirit and say that man also is a species of animal; for they say: Do we not see that animals and men share the same powers and senses? These simple, single elements which fill space are endlessly combined, and from each of these combinations one of the beings is produced. Among these beings is the possessor of spirit^(man), of the powers and of the senses. The more perfect the combination, the nobler is the being. The combination of the elements in the body of man is more perfect than the composition of any other being; it is mingled in absolute equilibrium; therefore, it is more noble and more perfect. "It is not," they say, "that he has a special power and spirit which the other animals lack: animals possess sensitive bodies, but man in some powers has more sensation, although, in what concerns the outer senses, such as hearing, sight, taste, smell, touch and even in some interior powers like memory, the animal is more richly endowed than man." "The animal, too," they say, "has intelligence and perception." All that they concede is that man’s intelligence is greater.

This is what the philosophers of the present state; this is their saying, this is their supposition, and thus their imagination decrees. So with powerful arguments and proofs they make the descent of man go back to the animal, and say that there was once a time when man was an animal, that then the species changed and progressed little by little until it reached the present status of man.

But the theologians say: No, this is not so. Though man has powers and outer senses in common with the animal, yet an extraordinary power exists in him of which the animal is bereft. The sciences, arts, inventions, trades and discoveries of realities are the results of this spiritual power. This is a power which encompasses all things, comprehends their realities, discovers all the hidden mysteries of beings, and through this knowledge controls them. It even perceives things which do not exist outwardly—that is to say, intellectual realities which are not sensible, and which have no outward existence because they are invisible; so it comprehends the mind, the spirit, the qualities, the characters, the love and sorrow of man, which are intellectual realities. Moreover, these existing sciences, arts, laws and endless inventions of man at one time were invisible, mysterious and hidden secrets; it is only the all-encompassing human power which has discovered and brought them out from the plane of the invisible to the plane of the visible. So telegraphy, photography, phonography and all such inventions and wonderful arts were at one time hidden mysteries. The human reality discovered and brought them out from the plane of the invisible to the plane of the visible. There was even a time when the qualities of this iron which you see—indeed of all the minerals—were hidden mysteries; men discovered this mineral, and wrought it in this industrial form. It is the same with all the other discoveries and inventions of man, which are innumerable....

Thus it is clear that if there were not in man a power different from any of those of the animals, the latter would be superior to man in inventions and the comprehension of realities.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 48: "The Difference Existing between Man and Animal", pp. 185-187)

#1124. Man is in the highest degree of materiality, and at the beginning of spirituality—that is to say, he is the end of imperfection and the beginning of perfection.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 64: "The State of Man and His Progress after Death", p. 235)

#1125. ....the body is limited to a place and does not know that which is beyond it.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 67: "Eternal Life and Entrance into the Kingdom of God", p. 241)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1126. ....movement is essential to all existence. All material things progress to a certain point, then begin to decline. This is the law which governs the whole physical creation....nothing that has life is without motion. All creation, whether of the mineral, vegetable or animal kingdom, is compelled to obey the law of motion; it must either ascend or descend. But with the human soul, there is no decline. Its only movement is towards perfection; growth and progress alone constitute the motion of the soul.

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of the Spirit, 15 Rue Greuze, Paris, November 10th", p. 89)

#1127. If we are imprisoned in the material world, our spirit can soar into the Heavens and we shall be free indeed!

(‘Abdu’l-Bahá: Paris Talks, "Pain and Sorrow, November 22nd", p. 111)

#1128. From the time of the creation of Adam to this day there have been two pathways in the world of humanity: one the natural or materialistic, the other the religious or spiritual. The pathway of nature is the pathway of the animal realm..... The second pathway is that of religion,....

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", pp. 177, 179)

[from the Writings of Bahá’u’lláh:]

#1129. Thus it is that certain invalid souls have confined the lands of knowledge within the wall of self and passion, and clouded them with ignorance and blindness,....

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Unity", p. 19)

#1130. ....it hath been made clear that these stages depend on the vision of the wayfarer. In every city he will behold a world, in every Valley reach a spring, in every meadow hear a song.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Unity", pp. 28-29)

#1131. as the wise Sana’i hath written:

....

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, Second Valley of Four, p. 52)

[from the Writings of ‘Abdu’l-Bahá:]

#1132. Among those matters which require thorough revision and reform is the method of studying the various branches of knowledge and the organization of the academic curriculum. From lack of organization, education has become haphazard and confused. Trifling subjects which should not call for elaboration receive undue attention,....

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 105)

[from the talks of ‘Abdu’l-Bahá:]

#1133. The love of exaltation is one of the characteristics of man. I am astonished that certain philosophers of America and Europe are content to gradually approach the animal world and so to go backward; for the tendency of existence must be toward exaltation.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 48: "The Difference Existing between Man and Animal", p. 188)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1134. All over the world one hears beautiful sayings extolled and noble precepts admired....

But all these sayings are but words and we see very few of them carried into the world of action. On the contrary, we perceive that men are carried away by passion and selfishness, each man thinking only of what will benefit himself even if it means the ruin of his brother.

(‘Abdu’l-Bahá: Paris Talks, "Good Ideas must be Carried into Action, November 8th", pp. 79, 80)

#1135. My hope for you is that you will progress in the world of spirit, as well as in the world of matter; that your intelligence will develop, your knowledge will augment, and your understanding be widened.

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of the Spirit, 15 Rue Greuze, Paris, November 10th", p. 90)

#1136. All creation is made subject to the laws of nature, but man has been able to conquer these laws.

(‘Abdu’l-Bahá: Paris Talks, "Words Spoken by ‘Abdu’l-Bahá in Pastor Wagner’s Church (Foyer de L’ame) in Paris, November 26th", p. 122)

#1137. No system of philosophy has ever been able to change the manners and customs of a people for the better.

(‘Abdu’l-Bahá: Paris Talks, ""The Eleventh Principle—The Power of the Holy Spirit, 4 Avenue de Camoens, Paris, November 18th", p. 165)

#1138. The conception of annihilation is a factor in human degradation, a cause of human debasement and lowliness, a source of human fear and abjection. It has been conducive to the dispersion and weakening of human thought, whereas the realization of existence and continuity has upraised man to sublimity of ideals, established the foundations of human progress and stimulated the development of heavenly virtues; therefore, it behooves man to abandon thoughts of nonexistence and death, which are absolutely imaginary, and see himself ever-living, everlasting in the divine purpose of his creation.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", p. 89)

#1139. When we are not captives of nature, when we possess the power to control ourselves, shall we become captives of nature and act according to its exigencies?

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "8 October 1912, Talk at Leland Stanford Junior University, Palo Alto, California, Notes by Bijou Straun", pp. 352-353)

[from the Writings of Bahá’u’lláh:]

#1140. What "oppression" is more grievous than that a soul seeking the truth, and wishing to attain unto the knowledge of God, should know not where to go for it and from whom to seek it? For opinions have sorely differed, and the ways unto the attainment of God have multiplied. This "oppression" is the essential feature of every Revelation. Unless it cometh to pass, the Sun of Truth will not be made manifest. For the break of the morn of divine guidance must needs follow the darkness of the night of error.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 29, p. 29)

#1141. Out of My loving-kindness, ‘neath the shade of My mercy I nurtured thee, and guarded thee by the essence of My grace and favor. And My purpose in all this was that thou mightest attain My everlasting dominion and become worthy of My invisible bestowals. And yet heedless thou didst remain, and when fully grown, thou didst neglect all My bounties and occupied thyself with thine idle imaginings....

(Bahá’u’lláh: The Hidden Words, Persian #29)

[from the talks of ‘Abdu’l-Bahá:]

#1142. ....to those souls who are veiled from God, although they have life, it is dark, and in comparison with the life of believers it is nonexistence.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 67: "Eternal Life and Entrance into the Kingdom of God", p. 243)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1143. ....unless the moral character of a nation is educated, as well as its brain and its talents, civilization has no sure basis.

As religion inculcates morality, it is therefore the truest philosophy, and on it is built the only lasting civilization....

Because man has stopped his ears to the Voice of Truth and shut his eyes to the Sacred Light, neglecting the Law of God, for this reason has the darkness of war and tumult, unrest and misery, desolated the earth.

(‘Abdu’l-Bahá: Paris Talks, "The Sun of Truth, October 22nd", pp. 31, 32-33)

#1144. Our greatest efforts must be directed towards detachment from the things of the world; we must strive to become more spiritual....

(‘Abdu’l-Bahá: Paris Talks, "Discourse at ‘L’Alliance Spiritualiste’, Salle de l'Athenee, St. Germain, Paris, November 9th", p. 87)

#1145. In this world we are influenced by two sentiments, Joy and Pain....

There is no human being untouched by these two influences; but all the sorrow and the grief that exist come from the world of matter—the spiritual world bestows only the joy!

If we suffer it is the outcome of material things, and all the trials and troubles come from this world of illusion.

(‘Abdu’l-Bahá: Paris Talks, "Pain and Sorrow, November 22nd", pp. 109, 110)

#1146. ....the trials which beset our every step, all our sorrow, pain, shame and grief, are born in the world of matter; whereas the spiritual Kingdom never causes sadness.

(‘Abdu’l-Bahá: Paris Talks, "Pain and Sorrow, November 22nd", p. 110)

#1147. Today, humanity is bowed down with trouble, sorrow and grief, no one escapes; the world is wet with tears; but, thank God, the remedy is at our doors. Let us turn our hearts away from the world of matter and live in the spiritual world!

(‘Abdu’l-Bahá: Paris Talks, "Pain and Sorrow, November 22nd", p. 110)

#1148. Souls who focus their vision upon the Sun of Reality will be the recipients of light....

Furthermore, just as the solar cycle has its four seasons, the cycle of the Sun of Reality has its distinct and successive periods. Each brings its vernal season or springtime. When the Sun of Reality returns to quicken the world of mankind, a divine bounty descends from the heaven of generosity. The realm of thoughts and ideals is set in motion and blessed with new life. Minds are developed, hopes brighten, aspirations become spiritual, the virtues of the human world appear with freshened power of growth, and the image and likeness of God become visible in man. It is the springtime of the inner world. After the spring, summer comes with its fullness and spiritual fruitage; autumn follows with its withering winds which chill the soul; the Sun seems to be going away, until at last the mantle of winter overspreads, and only faint traces of the effulgence of that divine Sun remain. Just as the surface of the material world becomes dark and dreary, the soil dormant, the trees naked and bare and no beauty or freshness remains to cheer the darkness and desolation, so the winter of the spiritual cycle witnesses the death and disappearance of divine growth and extinction of the light and love of God. But again the cycle begins and a new springtime appears. In it the former springtime has returned; the world is resuscitated, illumined and attains spirituality; religion is renewed and reorganized, hearts are turned to God, the summons of God is heard, and life is again bestowed upon man. For a long time the religious world had been weakened and materialism had advanced; the spiritual forces of life were waning, moralities were becoming degraded, composure and peace had vanished from souls, and satanic qualities were dominating hearts; strife and hatred overshadowed humanity, bloodshed and violence prevailed. God was neglected; the Sun of Reality seemed to have gone completely; deprivation of the bounties of heaven was a fact; and so the season of winter fell upon mankind. But in the generosity of God a new springtime dawned, the lights of God shone forth, the effulgent Sun of Reality returned and became manifest, the realm of thoughts and kingdom of hearts became exhilarated, a new spirit of life breathed into the body of the world, and continuous advancement became apparent.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 May 1912, Talk at Plymouth Congregational Church, 935 East Fiftieth Street, Chicago, Illinois, Notes by Marzieh Moss", pp. 94, 95)

#1149. In the unmistakable and universal reformation we are witnessing, when outer conditions of humanity are receiving such impetus, when human life is assuming a new aspect, when sciences are stimulated afresh, inventions and discoveries increasing, civic laws undergoing change and moralities evidencing uplift and betterment, is it possible that spiritual impulses and influences should not be renewed and reformed? Naturally, new spiritual thoughts and inclinations must also become manifest. If spirituality be not renewed, what fruits come from mere physical reformation? For instance, the body of man may improve, the quality of bone and sinew may advance, the hand may develop, other limbs and members may increase in excellence, but if the mind fails to develop, of what use is the rest? The important factor in human improvement is the mind. In the world of the mind there must needs be development and improvement. There must be reformation in the kingdom of the human spirit; otherwise, no result will be attained from betterment of the mere physical structure.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 August 1912, Talk at the New Thought Forum, Metaphysical Club, Boston, Massachusetts, Notes by Edna McKinney", p. 278)

#1150. ....as long as man is in the matrix of the human world, as long as he is the captive of nature, he is out of touch and without knowledge of the universe of the Kingdom.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, From Stenographic Notes", p. 304)

#1151. Mankind is submerged in the sea of materialism and occupied with the affairs of this world. They have no thought beyond earthly possessions and manifest no desire save the passions of this fleeting, mortal existence.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 September 1912, Talk at Home of Mrs. Roberts, Denver, Colorado, From Stenographic Notes", p. 335)

[from the Writings of Bahá’u’lláh:]

#1152. ....a realm ... lieth hidden in the innermost reality of this world.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Súriy-i-Vafá" or "Tablet to Vafá", p. 188)

[from the talks of ‘Abdu’l-Bahá:]

#1153. The outer expression used for the Kingdom is heaven; but this is a comparison and similitude, not a reality or fact, for the Kingdom is not a material place; it is sanctified from time and place. It is a spiritual world, a divine world, and the center of the Sovereignty of God; it is freed from body and that which is corporeal, and it is purified and sanctified from the imaginations of the human world.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 67: "Eternal Life and Entrance into the Kingdom of God", p. 241)

#1154. The mind which is in man, the existence of which is recognized—where is it in him? If you examine the body with the eye, the ear or the other senses, you will not find it; nevertheless, it exists. Therefore, the mind has no place, but it is connected with the brain. The Kingdom is also like this. In the same way love has no place, but it is connected with the heart; so the Kingdom has no place, but is connected with man.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 67: "Eternal Life and Entrance into the Kingdom of God", p. 242)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1155. In the world of spirit there is no retrogression. The world of mortality is a world of contradictions, of opposites; motion being compulsory everything must either go forward or retreat. In the realm of spirit there is no retreat possible, all movement is bound to be towards a perfect state. "Progress" is the expression of spirit in the world of matter. The intelligence of man, his reasoning powers, his knowledge, his scientific achievements, all these being manifestations of the spirit, partake of the inevitable law of spiritual progress and are, therefore, of necessity, immortal.

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of the Spirit, 15 Rue Greuze, Paris, November 10th", p. 90)

#1156. The purpose of the creation of man is the attainment of the supreme virtues of humanity through descent of the heavenly bestowals. The purpose of man’s creation is, therefore, unity and harmony, not discord and separateness. If the atoms which compose the kingdom of the minerals were without affinity for each other, the earth would never have been formed, the universe could not have been created. Because they have affinity for each other, the power of life is able to manifest itself, and the organisms of the phenomenal world become possible....

It is so, likewise, in the spiritual world. That world is the Kingdom of complete attraction and affinity. It is the Kingdom of the One Divine Spirit, the Kingdom of God. Therefore, the affinity and love manifest in this meeting, the divine susceptibilities witnessed here are not of this world but of the world of the Kingdom. When the souls become separated and selfish, the divine bounties do not descend, and the lights of the Supreme Concourse are no longer reflected even though the bodies meet together. A mirror with its back turned to the sun has no power to reflect the sun’s effulgence.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "12 April 1912, Talk at Home of Mr. and Mrs. Howard MacNutt, 935 Eastern Parkway, Brooklyn, New York, Notes by Howard MacNutt", p. 4)

#1157. The spiritual world is like unto the phenomenal world. They are the exact counterpart of each other. Whatever objects appear in this world of existence are the outer pictures of the world of heaven.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "13 April 1912, Talk at Home of Mr. and Mrs. Alexander Morten, 141 East Twenty-first Street, New York, Notes by Esther Foster", p. 10)

#1158. In the spiritual world the divine bestowals are infinite, for in that realm there is neither separation nor disintegration, which characterize the world of material existence. Spiritual existence is absolute immortality, completeness and unchangeable being.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", p. 90)

#1159. Spiritual blessings are likewise endless—spirit, consciousness, thought, memory, perception, ideation and other endowments. By these He has guided us, and we enter His Kingdom. He has opened the doors of all good before our faces. He has vouchsafed eternal glory. He has summoned us to the Kingdom of heaven. He has enriched us by the bestowals of God.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "15 July 1912, Talk at Home of Dr. and Mrs. Florian Krug, 830 Park Avenue, New York, Notes by Howard MacNutt", p. 237)

#1160. Real love is the love which exists between God and His servants, the love which binds together holy souls. This is the love of the spiritual world, not the love of physical bodies and organisms.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "16 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", p. 256)

#1161. Philosophy is of two kinds: natural and divine. Natural philosophy seeks knowledge of physical verities and explains material phenomena, whereas divine philosophy deals with ideal verities and phenomena of the spirit. The field and scope of natural philosophy have been greatly enlarged, and its accomplishments are most praiseworthy, for it has served humanity. But according to the evidence of present world conditions divine philosophy—which has for its object the sublimation of human nature, spiritual advancement, heavenly guidance for the development of the human race, attainment to the breaths of the Holy Spirit and knowledge of the verities of God—has been outdistanced and neglected. Now is the time for us to make an effort and enable it to advance apace with the philosophy of material investigation so that awakening of the ideal virtues may progress equally with the unfoldment of the natural powers. In the same proportion that the body of man is developing, the spirit of man must be strengthened; and just as his outer perceptions have been quickened, his inner intellectual powers must be sensitized so that he need not rely wholly upon tradition and human precedent. In divine questions we must not depend entirely upon the heritage of tradition and former human experience; nay, rather, we must exercise reason, analyze and logically examine the facts presented so that confidence will be inspired and faith attained. Then and then only the reality of things will be revealed to us.... Forms must be set aside and renounced; reality must be sought. We must discover for ourselves where and what reality is.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "20 September 1912, Talk at Home of Mr. Albert L. Hall, 2030 Queen Avenue South, Minneapolis, Minnesota, Notes by Ellen T. Pursell", pp. 326-327)

[from the Writings of Bahá’u’lláh:]

#1162. From the foregoing passages and allusions it hath been made indubitably clear that in the kingdoms of earth and heaven there must needs be manifested a Being, an Essence Who shall act as a Manifestation and Vehicle for the transmission of the grace of the Divinity Itself, the Sovereign Lord of all. Through the Teachings of this Day Star of Truth every man will advance and develop until he attaineth the station at which he can manifest all the potential forces with which his inmost true self hath been endowed. It is for this very purpose that in every age and dispensation the Prophets of God and His chosen Ones have appeared amongst men, and have evinced such power as is born of God and such might as only the Eternal can reveal.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVII, pp. 67-68)

#1163. O SON OF BEING! With the hands of power I made thee and with the fingers of strength I created thee; and within thee have I placed the essence of My light. Be thou content with it and seek naught else, for My work is perfect and My command is binding. Question it not, nor have a doubt thereof.

(Bahá’u’lláh: The Hidden Words, Arabic #12)

#1164. O SON OF MAN! Thou art My dominion and My dominion perisheth not, wherefore fearest thou thy perishing? Thou art My light and My light shall never be extinguished, why dost thou dread extinction? Thou art My glory and My glory fadeth not; thou art My robe and My robe shall never be outworn. Abide then in thy love for Me, that thou mayest find Me in the realm of glory.

(Bahá’u’lláh: The Hidden Words, Arabic #14)

#1165. O SON OF MAN! Upon the tree of effulgent glory I have hung for thee the choicest fruits, wherefore hast thou turned away and contented thyself with that which is less good? Return then unto that which is better for thee in the realm on high.

(Bahá’u’lláh: The Hidden Words, Arabic #21)

#1166. O SON OF WORLDLINESS! Pleasant is the realm of being, wert thou to attain thereto; glorious is the domain of eternity, shouldst thou pass beyond the world of mortality; sweet is the holy ecstasy if thou drinkest of the mystic chalice from the hands of the celestial Youth. Shouldst thou attain this station, thou wouldst be freed from destruction and death, from toil and sin.

(Bahá’u’lláh: The Hidden Words, Persian #70)

#1167. By My life, O friend, wert thou to taste of these fruits, from the green garden of these blossoms which grow in the lands of knowledge, beside the orient lights of the Essence in the mirrors of names and attributes—yearning would seize the reins of patience and reserve from out thy hand, and make thy soul to shake with the flashing light, and draw thee from the earthly homeland to the first, heavenly abode in the Center of Realities, and lift thee to a plane wherein thou wouldst soar in the air even as thou walkest upon the earth, and move over the water as thou runnest on the land. Wherefore, may it rejoice Me, and thee, and whosoever mounteth into the heaven of knowledge, and whose heart is refreshed by this, that the wind of certitude hath blown over the garden of his being, from the Sheba of the All-Merciful.

Peace be upon him who followeth the Right Path!

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Search", pp. 3-4)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1168. The world has become a new world. The darkness of night which has enveloped humanity is passing. A new day has dawned. Divine susceptibilities and heavenly capacities are developing in human souls under the training of the Sun of Truth. The capacities of souls are different. Their conditions are various. For example, certain minerals come from the stony regions of the earth. All are minerals, all are produced by the same sun, but one remains a stone while another develops the capacity of a glittering gem or jewel. From one plot of land tulips and hyacinths grow; from another, thorns and thistles. Each plot receives the bounty of the sunshine, but the capacity to receive it is not the same. Therefore, it is requisite that we must develop capacity and divine susceptibility in order that the merciful bounty of the Sun of Truth intended for this age and time in which we are living may reflect from us as light from pure crystals.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "17 April 1912, Talk at Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York, Notes by John G. Grundy", pp. 23-24)

[from the Writings of Bahá’u’lláh:]

#1169. O SON OF BEING! Love Me, that I may love thee. If thou lovest Me not, My love can in no wise reach thee. Know this, O servant.

(Bahá’u’lláh: The Hidden Words, Arabic #5)

#1170. O SON OF MAN! The light hath shone on thee from the horizon of the sacred Mount and the spirit of enlightenment hath breathed in the Sinai of thy heart. Wherefore, free thyself from the veils of idle fancies and enter into My court, that thou mayest be fit for everlasting life and worthy to meet Me. Thus may death not come upon thee, neither weariness nor trouble.

(Bahá’u’lláh: The Hidden Words, Arabic #63)

#1171. O SON OF GLORY! Be swift in the path of holiness, and enter the heaven of communion with Me. Cleanse thy heart with the burnish of the spirit, and hasten to the court of the Most High.

(Bahá’u’lláh: The Hidden Words, Persian #8)

#1172. O OFFSPRING OF DUST! Be not content with the ease of a passing day, and deprive not thyself of everlasting rest. Barter not the garden of eternal delight for the dust-heap of a mortal world. Up from thy prison ascend unto the glorious meads above, and from thy mortal cage wing thy flight unto the paradise of the Placeless.

(Bahá’u’lláh: The Hidden Words, Persian #39)

#1173. O MY SERVANT! Purge thy heart from malice and, innocent of envy, enter the divine court of holiness.

(Bahá’u’lláh: The Hidden Words, Persian #42)

#1174. The essence of love is for man to turn his heart to the Beloved One, and sever himself from all else but Him, and desire naught save that which is the desire of his Lord.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 155)

#1175. The essence of understanding is to testify to one’s poverty, and submit to the Will of the Lord, the Sovereign, the Gracious, the All-Powerful.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", pp. 155-156)

#1176. The time foreordained unto the peoples and kindreds of the earth is now come. The promises of God, as recorded in the holy Scriptures, have all been fulfilled. Out of Zion hath gone forth the Law of God, and Jerusalem, and the hills and land thereof, are filled with the glory of His Revelation. Happy is the man that pondereth in his heart that which hath been revealed in the Books of God, the Help in Peril, the Self-Subsisting. Meditate upon this, O ye beloved of God, and let your ears be attentive unto His Word, so that ye may, by His grace and mercy, drink your fill from the crystal waters of constancy, and become as steadfast and immovable as the mountain in His Cause.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection X, pp. 12-13)

[from the talks of ‘Abdu’l-Bahá:]

#1177. Entrance into the Kingdom is through the love of God, through detachment, through holiness and chastity, through truthfulness, purity, steadfastness, faithfulness and the sacrifice of life.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 67: "Eternal Life and Entrance into the Kingdom of God", p. 242)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1178. Strive that your high ideals may be realized in the Kingdom of God on earth, as they will be in Heaven.

(‘Abdu’l-Bahá: Paris Talks, "God’s Greatest Gift to Man, Thursday, October 26th", p. 43)

#1179. True happiness depends on spiritual good and having the heart ever open to receive the Divine Bounty.

(‘Abdu’l-Bahá: Paris Talks, "There can be no True Happiness and Progress without Spirituality, November 21st", p. 108)

#1180. ....if we are born from the matrix of this physical and phenomenal environment into the freedom and loftiness of the spiritual life and vision, we shall consider this mortal existence and its blessings as worthless by comparison.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", p. 90)

#1181. The resuscitation or rebirth of the spirit of man is through the science of the love of God.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 August 1912, Talk at the New Thought Forum, Metaphysical Club, Boston, Massachusetts, Notes by Edna McKinney", p. 277)

#1182. No matter how much man may acquire material virtues, he will not be able to realize and express the highest possibilities of life without spiritual graces.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, From Stenographic Notes", p. 302)

#1183. If he attains rebirth while in the world of nature, he will become informed of the divine world. He will observe that another and a higher world exists.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, From Stenographic Notes", p. 304)

#1184. ....just as ye were physically born from the mother into this world, ye must be born again from the mother world of nature into the life of the divine Kingdom....May you all be born again from this mortal world into the realm of the Kingdom. May you clearly witness the signs of God, sense the virtues of the divine, attain the eternal bounties and perceive the reality of everlasting life.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "20 September 1912, Talk at Home of Dr. and Mrs. Clement Woolson, 870 Laurel Avenue, St. Paul, Minnesota, From Stenographic Notes", pp. 332-333)

[from the Writings of Bahá’u’lláh:]

#1185. O SON OF SPIRIT! With the joyful tidings of light I hail thee: rejoice! To the court of holiness I summon thee; abide therein that thou mayest live in peace for evermore.

(Bahá’u’lláh: The Hidden Words, Arabic #33)

#1186. O YE PEOPLE THAT HAVE MINDS TO KNOW AND EARS TO HEAR! The first call of the Beloved is this: O mystic nightingale! Abide not but in the rose-garden of the spirit. O messenger of the Solomon of love! Seek thou no shelter except in the Sheba of the well-beloved, and O immortal phoenix! dwell not save on the mount of faithfulness. Therein is thy habitation, if on the wings of thy soul thou soarest to the realm of the infinite and seekest to attain thy goal.

(Bahá’u’lláh: The Hidden Words, Persian #1)

#1187. Prefer not your will to Mine, never desire that which I have not desired for you....

(Bahá’u’lláh: The Hidden Words, Persian #19)

#1188. O MY FRIENDS! Walk ye in the ways of the good pleasure of the Friend, and know that His pleasure is in the pleasure of His creatures. That is: no man should enter the house of his friend save at his friend’s pleasure, nor lay hands upon his treasures nor prefer his own will to his friend’s, and in no wise seek an advantage over him. Ponder this, ye that have insight!

(Bahá’u’lláh: The Hidden Words, Persian #43)

#1189. The world’s equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind’s ordered life hath been revolutionized through the agency of this unique, this wondrous System—the like of which mortal eyes have never witnessed.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 181, p. 85)

#1190. Immerse yourselves in the ocean of My words, that ye may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths. Take heed that ye do not vacillate in your determination to embrace the truth of this Cause—a Cause through which the potentialities of the might of God have been revealed, and His sovereignty established. With faces beaming with joy, hasten ye unto Him. This is the changeless Faith of God, eternal in the past, eternal in the future. Let him that seeketh, attain it; and as to him that hath refused to seek it—verily, God is Self-Sufficient, above any need of His creatures.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 182, pp. 85-86)

#1191. Attract the hearts of men, through the call of Him, the one alone Beloved. Say: This is the Voice of God, if ye do but hearken. This is the Day Spring of the Revelation of God, did ye but know it. This is the Dawning-Place of the Cause of God, were ye to recognize it. This is the Source of the commandment of God, did ye but judge it fairly. This is the manifest and hidden Secret; would that ye might perceive it. O peoples of the world! Cast away, in My name that transcendeth all other names, the things ye possess, and immerse yourselves in this Ocean in whose depths lay hidden the pearls of wisdom and of utterance, an ocean that surgeth in My name, the All-Merciful.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XIV, p. 33)

#1192. Beware lest ye prefer yourselves above your neighbors.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLVI, p. 315)

#1193. O thou who hast surrendered thy will to God! By self-surrender and perpetual union with God is meant that men should merge their will wholly in the Will of God, and regard their desires as utter nothingness beside His Purpose. Whatsoever the Creator commandeth His creatures to observe, the same must they diligently, and with the utmost joy and eagerness, arise and fulfil. They should in no wise allow their fancy to obscure their judgment, neither should they regard their own imaginings as the voice of the Eternal.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLX, p. 337)

#1194. Perish that lover who discerneth between the pleasant and the poisonous in his love for his beloved!

(Bahá’u’lláh: Prayers and Meditations, Selection VIII, p. 11)

#1195. The true seeker hunteth naught but the object of his quest, and the lover hath no desire save union with his beloved. Nor shall the seeker reach his goal unless he sacrifice all things. That is, whatever he hath seen, and heard, and understood, all must he set at naught, that he may enter the realm of the spirit, which is the City of God. Labor is needed, if we are to seek Him; ardor is needed, if we are to drink of the honey of reunion with Him; and if we taste of this cup, we shall cast away the world.

On this journey the traveler abideth in every land and dwelleth in every region. In every face, he seeketh the beauty of the Friend; in every country he looketh for the Beloved. He joineth every company, and seeketh fellowship with every soul, that haply in some mind he may uncover the secret of the Friend, or in some face he may behold the beauty of the Loved One.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Search", p. 7)

#1196. O friend, the heart is the dwelling of eternal mysteries, make it not the home of fleeting fancies; waste not the treasure of thy precious life in employment with this swiftly passing world. Thou comest from the world of holiness—bind not thine heart to the earth; thou art a dweller in the court of nearness—choose not the homeland of the dust.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Contentment", p. 35)

#1197. "I swear by My life! Nothing save that which profiteth them can befall My loved ones. To this testifieth the Pen of God, the Most Powerful, the All-Glorious, the Best Beloved."

(Bahá’u’lláh, quoted by Shoghi Effendi in The Advent of Divine Justice, p. 82)

[from the Writings of Bahá’u’lláh (no authority):]

#1198. ....this blessed Word is, in this connection, a sun among words: Blessed is he who prefers his brother before himself: such a one is of the people of Bahá.

(Bahá’u’lláh in the compilation Bahá’í World Faith, p. 185)

#1199. Beware lest ye prefer your own selves before the mercy of God, and deprive not yourselves thereof!

(Bahá’u’lláh in the compilation Bahá’í World Faith, p. 204)

[from the Writings of the Báb:]

#1200. The time is come when naught but the purest motive, supported by deeds of stainless purity, can ascend to the throne of the Most High, and be acceptable unto Him.
(The Báb, addressing the Letters of the Living, quoted in The Dawn-Breakers, p. 93)

[from the talks of ‘Abdu’l-Bahá:]

#1201. The rewards of this life are the virtues and perfections which adorn the reality of man. For example, he was dark and becomes luminous; he was ignorant and becomes wise; he was neglectful and becomes vigilant; he was asleep and becomes awakened; he was dead and becomes living; he was blind and becomes a seer; he was deaf and becomes a hearer; he was earthly and becomes heavenly; he was material and becomes spiritual. Through these rewards he gains spiritual birth and becomes a new creature. He becomes the manifestation of the verse in the Gospel where it is said of the disciples that they "were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God"^{(John 1:13)}—that is to say, they were delivered from the animal characteristics and qualities which are the characteristics of human nature, and they became qualified with the divine characteristics, which are the bounty of God. This is the meaning of the second birth.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 60: "The Immortality of the Spirit", pp. 223-224)

#1202. ....there is no greater torture than being veiled from God, and no more severe punishment than sensual vices, dark qualities, lowness of nature, engrossment in carnal desires. When they are delivered through the light of faith from the darkness of these vices, and become illuminated with the radiance of the sun of reality, and ennobled with all the virtues, they esteem this the greatest reward, and they know it to be the true paradise.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 60: "The Immortality of the Spirit", p. 224)

#1203. For those who believe in God, who have love of God, and faith, life is excellent—that is, it is eternal....

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 67: "Eternal Life and Entrance into the Kingdom of God", p. 243)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1204. May you help those sunk in materiality to realize their Divine son-ship....

(‘Abdu’l-Bahá: Paris Talks, "The Bahá’ís must Work with Heart and Soul to bring about a Better Condition in the World, November 19th", p. 100)

#1205. A man living with his thoughts in this Kingdom knows perpetual joy. The ills all flesh is heir to do not pass him by, but they only touch the surface of his life, the depths are calm and serene.

(‘Abdu’l-Bahá: Paris Talks, "Pain and Sorrow, November 22nd", p. 110)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#1206. The souls who sacrifice self, become detached from the perfections of the realm of man and free from the shackles of this ephemeral world; assuredly the splendors of the rays of the divine Union shall shine in their hearts, and in the eternal Paradise. They shall find idea relationship, union and happiness.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 373)

[from the Writings of Bahá’u’lláh:]

#1207. They whom God hath endued with insight will readily recognize that the precepts laid down by God constitute the highest means for the maintenance of order in the world and the security of its peoples.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 2, p. 19)

#1208. Whenever My laws appear like the sun in the heaven of Mine utterance, they must be faithfully obeyed by all, though My decree be such as to cause the heaven of every religion to be cleft asunder.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 7, p. 21)

#1209. Endowments dedicated to charity revert to God, the Revealer of Signs. None hath the right to dispose of them without leave from Him Who is the Dawning-place of Revelation. After Him, this authority shall pass to the Aghsan, and after them to the House of Justice—should it be established in the world by then—that they may use these endowments for the benefit of the Places which have been exalted in this Cause, and for whatsoever hath been enjoined upon them by Him Who is the God of might and power. Otherwise, the endowments shall revert to the people of Bahá who speak not except by His leave and judge not save in accordance with what God hath decreed in this Tablet—lo, they are the champions of victory betwixt heaven and earth—that they may use them in the manner that hath been laid down in the Book by God, the Mighty, the Bountiful.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 42, pp. 34-35)

#1210. O ye Men of Justice! Be ye, in the realm of God, shepherds unto His sheep and guard them from the ravening wolves that have appeared in disguise, even as ye would guard your own sons.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 52, p. 38)

#1211. When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 121, p. 63)

#1212. O people of the world! When the Mystic Dove will have winged its flight from its Sanctuary of Praise and sought its far-off goal, its hidden habitation, refer ye whatsoever ye understand not in the Book to Him Who hath branched from this mighty Stock.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 174, p. 82)

#1213. The world’s equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind’s ordered life hath been revolutionized through the agency of this unique, this wondrous System—the like of which mortal eyes have never witnessed.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 181, p. 85)

#1214. Soon will the present-day order be rolled up, and a new one spread out in its stead.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection IV, p. 7)

#1215. Behold how, in this Day, the Beginning is reflected in the End, how out of Stillness Motion hath been engendered. This motion hath been generated by the potent energies which the words of the Almighty have released throughout the entire creation.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXV, p. 168)

#1216. Compose your differences, and reduce your armaments, that the burden of your expenditures may be lightened, and that your minds and hearts may be tranquillized. Heal the dissensions that divide you, and ye will no longer be in need of any armaments except what the protection of your cities and territories demandeth.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXVIII, pp. 250-251)

#1217. The day is approaching when We will have rolled up the world and all that is therein, and spread out a new order in its stead. He, verily, is powerful over all things.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLIII, p. 313)

#1218. O ye the elected representatives of the people in every land! Take ye counsel together, and let your concern be only for that which profiteth mankind and bettereth the condition thereof, if ye be of them that scan heedfully. Regard the world as the human body which, though at its creation whole and perfect, hath been afflicted, through various causes, with grave disorders and maladies. Not for one day did it gain ease, nay its sickness waxed more severe, as it fell under the treatment of ignorant physicians, who gave full rein to their personal desires and have erred grievously. And if, at one time, through the care of an able physician, a member of that body was healed, the rest remained afflicted as before. Thus informeth you the All-Knowing, the All-Wise.

We behold it, in this day, at the mercy of rulers so drunk with pride that they cannot discern clearly their own best advantage, much less recognize a Revelation so bewildering and challenging as this. And whenever any one of them hath striven to improve its condition, his motive hath been his own gain, whether confessedly so or not; and the unworthiness of this motive hath limited his power to heal or cure.

That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician. This, verily, is the truth, and all else naught but error.

(Bahá’u’lláh addressing Queen Victoria: Summons of the Lord of Hosts, "Súriy-i-Haykal" or "Súrih of the Temple", paragraphs 174-176, pp. 90-91)

#1219. The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appeareth to be lamentably defective.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Maqsúd" or "Tablet of Maqsúd", p. 171)

#1220. The Will of the divine Testator is this: It is incumbent upon the Aghsan, the Afnan and My Kindred to turn, one and all, their faces towards the Most Mighty Branch. Consider that which We have revealed in Our Most Holy Book: "When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root." The object of this sacred verse is none other except the Most Mighty Branch [‘Abdu’l-Bahá]. Thus have We graciously revealed unto you our potent Will, and I am verily the Gracious, the All-Powerful.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Kitáb-i-‘Ahd" or "Book of the Covenant", p. 221)

#1221. It is incumbent upon the Sovereigns of the world—may God assist them—unitedly to hold fast unto this Peace, which is the chief instrument for the protection of all mankind. It is Our hope that they will arise to achieve what will be conducive to the well-being of man. It is their duty to convene an all-inclusive assembly, which either they themselves or their ministers will attend, and to enforce whatever measures are required to establish unity and concord amongst men. They must put away the weapons of war, and turn to the instruments of universal reconstruction. Should one king rise up against another, all the other kings must arise to deter him. Arms and armaments will, then, be no more needed beyond that which is necessary to insure the internal security of their respective countries. If they attain unto this all-surpassing blessing, the people of each nation will pursue, with tranquillity and contentment, their own occupations, and the groanings and lamentations of most men would be silenced. We beseech God to aid them to do His will and pleasure. He, verily, is the Lord of the throne on high and of earth below, and the Lord of this world and of the world to come. It would be preferable and more fitting that the highly-honored kings themselves should attend such an assembly, and proclaim their edicts. Any king who will arise and carry out this task, he, verily will, in the sight of God, become the cynosure of all kings. Happy is he, and great is his blessedness!

(Bahá’u’lláh: Epistle to the Son of the Wolf, pp. 30-31)

[from the Writings of ‘Abdu’l-Bahá:]

#1222. The sacred and youthful branch, the Guardian of the Cause of God, as well as the Universal House of Justice to be universally elected and established, are both under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of the Exalted One (may my life be offered up for them both). Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God; whoso rebelleth against him and against them hath rebelled against God; whoso opposeth him hath opposed God; whoso contendeth with them hath contended with God; whoso disputeth with him hath disputed with God; whoso denieth him hath denied God; whoso disbelieveth in him hath disbelieved in God; whoso deviateth, separateth himself and turneth aside from him hath in truth deviated, separated himself and turned aside from God. May the wrath, the fierce indignation, the vengeance of God rest upon him! The mighty stronghold shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God. It is incumbent upon the members of the House of Justice, upon all the Aghsan, the Afnan, the Hands of the Cause of God to show their obedience, submissiveness and subordination unto the Guardian of the Cause of God, to turn unto him and be lowly before him. He that opposeth him hath opposed the True One, will make a breach in the Cause of God, will subvert His Word and will become a manifestation of the Center of Sedition. Beware, beware, lest the days after the ascension (of Bahá’u’lláh) be repeated when the Center of Sedition waxed haughty and rebellious and with Divine Unity for his excuse deprived himself and perturbed and poisoned others. No doubt every vainglorious one that purposeth dissension and discord will not openly declare his evil purposes, nay rather, even as impure gold, will he seize upon divers measures and various pretexts that he may separate the gathering of the people of Bahá. My object is to show that the Hands of the Cause of God must be ever watchful and so soon as they find anyone beginning to oppose and protest against the Guardian of the Cause of God, cast him out from the congregation of the people of Bahá and in no wise accept any excuse from him. How often hath grievous error been disguised in the garb of truth, that it might sow the seeds of doubt in the hearts of men!

O ye beloved of the Lord! It is incumbent upon the Guardian of the Cause of God to appoint in his own life-time him that shall become his successor, that differences may not arise after his passing. He that is appointed must manifest in himself detachment from all worldly things, must be the essence of purity, must show in himself the fear of God, knowledge, wisdom and learning. Thus, should the first-born of the Guardian of the Cause of God not manifest in himself the truth of the words:—"The child is the secret essence of its sire," that is, should he not inherit of the spiritual within him (the Guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he, (the Guardian of the Cause of God) choose another branch to succeed him.

The Hands of the Cause of God must elect from their own number nine persons that shall at all times be occupied in the important services in the work of the Guardian of the Cause of God. The election of these nine must be carried either unanimously or by majority from the company of the Hands of the Cause of God and these, whether unanimously or by a majority vote, must give their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor. This assent must be given in such wise as the assenting and dissenting voices may not be distinguished (i.e., secret ballot).

O friends! The Hands of the Cause of God must be nominated and appointed by the Guardian of the Cause of God. All must be under his shadow and obey his command. Should any, within or without the company of the Hands of the Cause of God disobey and seek division, the wrath of God and His vengeance will be upon him, for he will have caused a breach in the true Faith of God.

The obligations of the Hands of the Cause of God are to diffuse the Divine Fragrances, to edify the souls of men, to promote learning, to improve the character of all men and to be, at all times and under all conditions, sanctified and detached from earthly things. They must manifest the fear of God by their conduct, their manners, their deeds and their words.

This body of the Hands of the Cause of God is under the direction of the Guardian of the Cause of God. He must continually urge them to strive and endeavor to the utmost of their ability to diffuse the sweet savors of God, and to guide all the peoples of the world, for it is the light of Divine Guidance that causeth all the universe to be illumined. To disregard, though it be for a moment, this absolute command which is binding upon everyone, is in no wise permitted, that the existent world may become even as the Abhá Paradise, that the surface of the earth may become heavenly, that contention and conflict amidst peoples, kindreds, nations and governments may disappear, that all the dwellers on earth may become one people and one race, that the world may become even as one home. Should differences arise, they shall be amicably and conclusively settled by the Supreme Tribunal, that shall include members from all the governments and peoples of the world.

(‘Abdu’l-Bahá: Will and Testament, pp. 11-13)

#1223. And now, concerning the House of Justice which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers. Its members must be manifestations of the fear of God and daysprings of knowledge and understanding, must be steadfast in God’s faith and the well-wishers of all mankind. By this House is meant the Universal House of Justice, that is, in all countries a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Universal one. Unto this body all things must be referred. It enacteth all ordinances and regulations that are not to be found in the explicit Holy Text. By this body all the difficult problems are to be resolved and the Guardian of the Cause of God is its sacred head and the distinguished member for life of that body. Should he not attend in person its deliberations, he must appoint one to represent him. Should any of the members commit a sin, injurious to the common weal, the Guardian of the Cause of God hath at his own discretion the right to expel him, whereupon the people must elect another one in his stead. This House of Justice enacteth the laws and the government enforceth them. The legislative body must reinforce the executive, the executive must aid and assist the legislative body so that through the close union and harmony of these two forces, the foundation of fairness and justice may become firm and strong, that all the regions of the world may become even as Paradise itself.

(‘Abdu’l-Bahá: Will and Testament, pp. 14-15)

#1224. It is incumbent upon these members (of the Universal House of Justice) to gather in a certain place and deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book. Whatsoever they decide has the same effect as the Text itself. Inasmuch as the House of Justice hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same. Thus for example, the House of Justice enacteth today a certain law and enforceth it, and a hundred years hence, circumstances having profoundly changed and the conditions having altered, another House of Justice will then have power, according to the exigencies of the time, to alter that law. This it can do because these laws form no part of the divine explicit Text. The House of Justice is both the initiator and the abrogator of its own laws.

(‘Abdu’l-Bahá: Will and Testament, p. 20)

#1225. True civilization will unfurl its banner in the midmost heart of the world whenever a certain number of its distinguished and high-minded sovereigns—the shining exemplars of devotion and determination—shall, for the good and happiness of all mankind, arise, with firm resolve and clear vision, to establish the Cause of Universal Peace....This supreme and noble undertaking—the real source of the peace and well-being of all the world—should be regarded as sacred by all that dwell on earth. All the forces of humanity must be mobilized to ensure the stability and permanence of this Most Great Covenant.... In this all-embracing Pact the limits and frontiers of each and every nation should be clearly fixed, the principles underlying the relations of governments towards one another definitely laid down, and all international agreements and obligations ascertained. In like manner, the size of the armaments of every government should be strictly limited, for if the preparations for war and the military forces of any nation should be allowed to increase, they will arouse the suspicion of others. The fundamental principle underlying this solemn Pact should be so fixed that if any government later violate any one of its provisions, all the governments on earth should arise to reduce it to utter submission, nay the human race as a whole should resolve, with every power at its disposal, to destroy that government....

Then every nation on earth will reign in honor, and every people will be cradled in tranquillity and content.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, pp. 64-66)

#1226. The apparatus of conflict will, as preparations go on at their present rate, reach the point where war will become something intolerable to mankind.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 67)

#1227. In cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved. Continents remained widely divided, nay even among the peoples of one and the same continent association and interchange of thought were wellnigh impossible. Consequently intercourse, understanding and unity amongst all the peoples and kindreds of the earth were unattainable. In this day, however, means of communication have multiplied, and the five continents of the earth have virtually merged into one. And for everyone it is now easy to travel to any land, to associate and exchange views with its peoples, and to become familiar, through publications, with the conditions, the religious beliefs and the thoughts of all men. In like manner all the members of the human family, whether peoples or governments, cities or villages, have become increasingly interdependent. For none is self-sufficiency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved. Verily this is none other but one of the wonders of this wondrous age, this glorious century. Of this past ages have been deprived, for this century—the century of light—hath been endowed with unique and unprecedented glory, power and illumination. Hence the miraculous unfolding of a fresh marvel every day. Eventually it will be seen how bright its candles will burn in the assemblage of man.

Behold how its light is now dawning upon the world’s darkened horizon. The first candle is unity in the political realm, the early glimmerings of which can now be discerned. The second candle is unity of thought in world undertakings, the consummation of which will erelong be witnessed. The third candle is unity in freedom which will surely come to pass. The fourth candle is unity in religion which is the corner-stone of the foundation itself, and which, by the power of God, will be revealed in all its splendour. The fifth candle is the unity of nations—a unity which in this century will be securely established, causing all the peoples of the world to regard themselves as citizens of one common fatherland. The sixth candle is unity of races, making of all that dwell on earth peoples and kindreds of one race. The seventh candle is unity of language, i.e., the choice of a universal tongue in which all peoples will be instructed and converse. Each and every one of these will inevitably come to pass, inasmuch as the power of the Kingdom of God will aid and assist in their realization.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #15, pp. 31-32)

#1228. ....among the teachings of Bahá’u’lláh is that although material civilization is one of the means for the progress of the world of mankind, yet until it becomes combined with Divine civilization, the desired result, which is the felicity of mankind, will not be attained.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #227, p. 303)

[from the talks of ‘Abdu’l-Bahá:]

#1229. ....the Universal House of Justice, if it be established under the necessary conditions—with members elected from all the people—that House of Justice will be under the protection and the unerring guidance of God. If that House of Justice shall decide unanimously, or by a majority, upon any question not mentioned in the Book, that decision and command will be guarded from mistake. Now the members of the House of Justice have not, individually, essential infallibility; but the body of the House of Justice is under the protection and unerring guidance of God: this is called conferred infallibility.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 45: "Explanation of the Verse of the Kitáb-i-Aqdas, ‘There is No Partner for Him Who is the Dayspring of Revelation in His Most Great Infallibility’", pp. 172-173)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1230. If love and agreement are manifest in a single family, that family will advance, become illumined and spiritual; but if enmity and hatred exist within it, destruction and dispersion are inevitable. This is, likewise, true of a city. If those who dwell within it manifest a spirit of accord and fellowship, it will progress steadily and human conditions become brighter, whereas through enmity and strife it will be degraded and its inhabitants scattered. In the same way, the people of a nation develop and advance toward civilization and enlightenment through love and accord and are disintegrated by war and strife. Finally, this is true of humanity itself in the aggregate. When love is realized and the ideal spiritual bonds unite the hearts of men, the whole human race will be uplifted, the world will continually grow more spiritual and radiant and the happiness and tranquillity of mankind be immeasurably increased. Warfare and strife will be uprooted, disagreement and dissension pass away and universal peace unite the nations and peoples of the world. All mankind will dwell together as one family, blend as the waves of one sea, shine as stars of one firmament and appear as fruits of the same tree. This is the happiness and felicity of humankind.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 May 1912, Huntington Chambers, Boston, Massachusetts, From Stenographic Notes", pp. 144-145)

#1231. The great and fundamental teachings of Bahá’u’lláh are the oneness of God and unity of mankind. This is the bond of union among Bahá’ís all over the world. They become united among themselves, then unite others. It is impossible to unite unless united.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 May 1912, Talk at Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York, Notes by Howard MacNutt", p. 156)

#1232. Bahá’u’lláh has proclaimed and provided the way by which hostility and dissension may be removed from the human world.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "14 July 1912, Talk at All Souls Unitarian Church, Fourth Avenue and Twentieth Street, New York, Notes by John G. Grundy and Howard MacNutt", p. 230)

#1233. ....the world of spirit needs new life, the world of mind necessitates new animus and development, the world of souls a new bounty, the world of morality a reformation....

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 August 1912, Talk at the New Thought Forum, Metaphysical Club, Boston, Massachusetts, Notes by Edna McKinney", p. 279)

#1234. 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.

(‘Abdu’l-Bahá: ‘Abdu’l-Bahá in London, "Address given by ‘Abdu’l-Bahá at the City Temple, Sunday, September 10th, 1911", pp. 19-20)

[Writings of Shoghi Effendi:]

#1235. It would, however, be helpful and instructive to bear in mind certain basic principles with reference to the Will and Testament of ‘Abdu’l-Bahá, which, together with the Kitáb-i-Aqdas, constitutes the chief depository wherein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Bahá’í Faith. A study of the provisions of these sacred documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate. Far from regarding their specific provisions as incompatible and contradictory in spirit, every fair-minded inquirer will readily admit that they are not only complementary, but that they mutually confirm one another, and are inseparable parts of one complete unit. A comparison of their contents with the rest of Bahá’í sacred Writings will similarly establish the conformity of whatever they contain with the spirit as well as the letter of the authenticated writings and sayings of Bahá’u’lláh and ‘Abdu’l-Bahá. In fact, he who reads the Aqdas with care and diligence will not find it hard to discover that the Most Holy Book itself anticipates in a number of passages the institutions which ‘Abdu’l-Bahá ordains in His Will. By leaving certain matters unspecified and unregulated in His Book of Laws, Bahá’u’lláh seems to have deliberately left a gap in the general scheme of Bahá’í Dispensation, which the unequivocal provisions of the Master’s Will have filled. To attempt to divorce the one from the other, to insinuate that the Teachings of Bahá’u’lláh have not been upheld, in their entirety and with absolute integrity, by what ‘Abdu’l-Bahá has revealed in His Will, is an unpardonable affront to the unswerving fidelity that has characterized the life and labors of our beloved Master.

(Shoghi Effendi: World Order of Bahá’u’lláh, "Sources of the Bahá’í World Order", pp. 3-4)

#1236. That Bahá’u’lláh in His Book of Aqdas, and later ‘Abdu’l-Bahá in His Will—a document which confirms, supplements, and correlates the provisions of the Aqdas—have set forth in their entirety those essential elements for the constitution of the world Bahá’í Commonwealth, no one who has read them will deny. According to these divinely-ordained administrative principles, the Dispensation of Bahá’u’lláh—the Ark of human salvation—must needs be modeled. From them, all future blessings must flow, and upon them its inviolable authority must ultimately rest.

For Bahá’u’lláh, we should readily recognize, has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal principles, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He, as well as ‘Abdu’l-Bahá after Him, has, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth. Not only have they revealed all the directions required for the practical realization of those ideals which the Prophets of God have visualized, and which from time immemorial have inflamed the imagination of seers and poets in every age. They have also, in unequivocal and emphatic language, appointed those twin institutions of the House of Justice and of the Guardianship as their chosen Successors, destined to apply the principles, promulgate the laws, protect the institutions, adapt loyally and intelligently the Faith to the requirements of progressive society, and consummate the incorruptible inheritance which the Founders of the Faith have bequeathed to the world.

(Shoghi Effendi: World Order of Bahá’u’lláh, "The World Order of Bahá’u’lláh: Further Considerations—Difference Between Bahá’í Faith and Ecclesiastical Organizations", pp. 19-20)

#1237. It should also be borne in mind that the machinery of the Cause has been so fashioned, that whatever is deemed necessary to incorporate into it in order to keep it in the forefront of all progressive movements, can, according to the provisions made by Bahá’u’lláh, be safely embodied therein. To this testify the words of Bahá’u’lláh, as recorded in the Eighth Leaf of the exalted Paradise: "It is incumbent upon the Trustees of the House of Justice to take counsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them. God will verily inspire them with whatsoever He willeth, and He, verily, is the Provider, the Omniscient." Not only has the House of Justice been invested by Bahá’u’lláh with the authority to legislate whatsoever has not been explicitly and outwardly recorded in His holy Writ, upon it has also been conferred by the Will and Testament of ‘Abdu’l-Bahá the right and power to abrogate, according to the changes and requirements of the time, whatever has been already enacted and enforced by a preceding House of Justice. In this connection, He revealed the following in His Will: "And inasmuch as the House of Justice hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same. Thus for example, the House of Justice enacteth today a certain law and enforceth it, and a hundred years hence, circumstances having profoundly changed and the conditions having altered, another House of Justice will then have power, according to the exigencies of the time, to alter that law. This it can do because that law formeth no part of the divine explicit text. The House of Justice is both the initiator and the abrogator of its own laws." Such is the immutability of His revealed Word. Such is the elasticity which characterizes the functions of His appointed ministers. The first preserves the identity of His Faith, and guards the integrity of His law. The second enables it, even as a living organism, to expand and adapt itself to the needs and requirements of an ever-changing society.

(Shoghi Effendi: World Order of Bahá’u’lláh, "The World Order of Bahá’u’lláh: Further Considerations—A Living Organism", pp. 22-23)

#1238. A word should now be said regarding the theory on which this Administrative Order is based and the principle that must govern the operation of its chief institutions. It would be utterly misleading to attempt a comparison between this unique, this divinely-conceived Order and any of the diverse systems which the minds of men, at various periods of their history, have contrived for the government of human institutions. Such an attempt would in itself betray a lack of complete appreciation of the excellence of the handiwork of its great Author. How could it be otherwise when we remember that this Order constitutes the very pattern of that divine civilization which the almighty Law of Bahá’u’lláh is designed to establish upon earth? The divers and ever-shifting systems of human polity, whether past or present, whether originating in the East or in the West, offer no adequate criterion wherewith to estimate the potency of its hidden virtues or to appraise the solidity of its foundations.

The Bahá’í Commonwealth of the future, of which this vast Administrative Order is the sole framework, is, both in theory and practice, not only unique in the entire history of political institutions, but can find no parallel in the annals of any of the world’s recognized religious systems. No form of democratic government; no system of autocracy or of dictatorship, whether monarchical or republican; no intermediary scheme of a purely aristocratic order; nor even any of the recognized types of theocracy, whether it be the Hebrew Commonwealth, or the various Christian ecclesiastical organizations, or the Imamate or the Caliphate in Islam—none of these can be identified or be said to conform with the Administrative Order which the master-hand of its perfect Architect has fashioned.

This new-born Administrative Order incorporates within its structure certain elements which are to be found in each of the three recognized forms of secular government, without being in any sense a mere replica of any one of them, and without introducing within its machinery any of the objectionable features which they inherently possess. It blends and harmonizes, as no government fashioned by mortal hands has as yet accomplished, the salutary truths which each of these systems undoubtedly contains without vitiating the integrity of those God-given verities on which it is ultimately founded.

The Administrative Order of the Faith of Bahá’u’lláh must in no wise be regarded as purely democratic in character inasmuch as the basic assumption which requires all democracies to depend fundamentally upon getting their mandate from the people is altogether lacking in this Dispensation. In the conduct of the administrative affairs of the Faith, in the enactment of the legislation necessary to supplement the laws of the Kitáb-i-Aqdas, the members of the Universal House of Justice, it should be borne in mind, are not, as Bahá’u’lláh’s utterances clearly imply, responsible to those whom they represent, nor are they allowed to be governed by the feelings, the general opinion, and even the convictions of the mass of the faithful, or of those who directly elect them. They are to follow, in a prayerful attitude, the dictates and promptings of their conscience. They may, indeed they must, acquaint themselves with the conditions prevailing among the community, must weigh dispassionately in their minds the merits of any case presented for their consideration, but must reserve for themselves the right of an unfettered decision. "God will verily inspire them with whatsoever He willeth," is Bahá’u’lláh’s incontrovertible assurance. They, and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine guidance which is at once the life-blood and ultimate safeguard of this Revelation. Moreover, he who symbolizes the hereditary principle in this Dispensation has been made the interpreter of the words of its Author, and ceases consequently, by virtue of the actual authority vested in him, to be the figurehead invariably associated with the prevailing systems of constitutional monarchies.

Nor can the Bahá’í Administrative Order be dismissed as a hard and rigid system of unmitigated autocracy or as an idle imitation of any form of absolutistic ecclesiastical government, whether it be the Papacy, the Imamate or any other similar institution, for the obvious reason that upon the international elected representatives of the followers of Bahá’u’lláh has been conferred the exclusive right of legislating on matters not expressly revealed in the Bahá’í writings. Neither the Guardian of the Faith nor any institution apart from the International House of Justice can ever usurp this vital and essential power or encroach upon that sacred right. The abolition of professional priesthood with its accompanying sacraments of baptism, of communion and of confession of sins, the laws requiring the election by universal suffrage of all local, national, and international Houses of Justice, the total absence of episcopal authority with its attendant privileges, corruptions and bureaucratic tendencies, are further evidences of the non-autocratic character of the Bahá’í Administrative Order and of its inclination to democratic methods in the administration of its affairs.

Nor is this Order identified with the name of Bahá’u’lláh to be confused with any system of purely aristocratic government in view of the fact that it upholds, on the one hand, the hereditary principle and entrusts the Guardian of the Faith with the obligation of interpreting its teachings, and provides, on the other, for the free and direct election from among the mass of the faithful of the body that constitutes its highest legislative organ.

Whereas this Administrative Order cannot be said to have been modeled after any of these recognized systems of government, it nevertheless embodies, reconciles and assimilates within its framework such wholesome elements as are to be found in each one of them. The hereditary authority which the Guardian is called upon to exercise, the vital and essential functions which the Universal House of Justice discharges, the specific provisions requiring its democratic election by the representatives of the faithful—these combine to demonstrate the truth that this divinely revealed Order, which can never be identified with any of the standard types of government referred to by Aristotle in his works, embodies and blends with the spiritual verities on which it is based the beneficent elements which are to be found in each one of them. The admitted evils inherent in each of these systems being rigidly and permanently excluded, this unique Order, however long it may endure and however extensive its ramifications, cannot ever degenerate into any form of despotism, of oligarchy, or of demagogy which must sooner or later corrupt the machinery of all man-made and essentially defective political institutions.

Dearly-beloved friends! Significant as are the origins of this mighty administrative structure, and however unique its features, the happenings that may be said to have heralded its birth and signalized the initial stage of its evolution seem no less remarkable. How striking, how edifying the contrast between the process of slow and steady consolidation that characterizes the growth of its infant strength and the devastating onrush of the forces of disintegration that are assailing the outworn institutions, both religious and secular, of present-day society!

The vitality which the organic institutions of this great, this ever-expanding Order so strongly exhibit; the obstacles which the high courage, the undaunted resolution of its administrators have already surmounted; the fire of an unquenchable enthusiasm that glows with undiminished fervor in the hearts of its itinerant teachers; the heights of self-sacrifice which its champion-builders are now attaining; the breadth of vision, the confident hope, the creative joy, the inward peace, the uncompromising integrity, the exemplary discipline, the unyielding unity and solidarity which its stalwart defenders manifest; the degree to which its moving Spirit has shown itself capable of assimilating the diversified elements within its pale, of cleansing them of all forms of prejudice and of fusing them with its own structure—these are evidences of a power which a disillusioned and sadly shaken society can ill afford to ignore.

Compare these splendid manifestations of the spirit animating this vibrant body of the Faith of Bahá’u’lláh with the cries and agony, the follies and vanities, the bitterness and prejudices, the wickedness and divisions of an ailing and chaotic world. Witness the fear that torments its leaders and paralyzes the action of its blind and bewildered statesmen. How fierce the hatreds, how false the ambitions, how petty the pursuits, how deep-rooted the suspicions of its peoples! How disquieting the lawlessness, the corruption, the unbelief that are eating into the vitals of a tottering civilization!

Might not this process of steady deterioration which is insidiously invading so many departments of human activity and thought be regarded as a necessary accompaniment to the rise of this almighty Arm of Bahá’u’lláh? Might we not look upon the momentous happenings which, in the course of the past twenty years, have so deeply agitated every continent of the earth, as ominous signs simultaneously proclaiming the agonies of a disintegrating civilization and the birthpangs of that World Order—that Ark of human salvation—that must needs arise upon its ruins?

(Shoghi Effendi: World Order of Bahá’u’lláh, "The Dispensation of Bahá’u’lláh: The Administrative Order", pp. 152-155)

#1239. Let no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God’s immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no one less than Bahá’u’lláh Himself. Its shield and defender are the embattled hosts of the Abhá Kingdom. Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish. The axis round which its institutions revolve are the authentic provisions of the Will and Testament of ‘Abdu’l-Bahá. Its guiding principles are the truths which He Who is the unerring Interpreter of the teachings of our Faith has so clearly enunciated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have been expressly ordained in the Kitáb-i-Aqdas. The seat round which its spiritual, its humanitarian and administrative activities will cluster are the Mashriqu’l-Adhkar and its Dependencies. The pillars that sustain its authority and buttress its structure are the twin institutions of the Guardianship and of the Universal House of Justice. The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by Bahá’u’lláh. The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of the human race; its standard the "Most Great Peace"; its consummation the advent of that golden millennium—the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Bahá’u’lláh.

(Shoghi Effendi: World Order of Bahá’u’lláh, "The Dispensation of Bahá’u’lláh: The Administrative Order", pp. 156-157)

#1240. The unity of the human race, as envisaged by Bahá’u’lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. A mechanism of world inter-communication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvellous swiftness and perfect regularity. A world metropolis will act as the nerve center of a world civilization, the focus towards which the unifying forces of life will converge and from which its energizing influences will radiate. A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, a uniform and universal system of currency, of weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind. In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will cooperate, and will harmoniously develop. The press will, under such a system, while giving full scope to the expression of the diversified views and convictions of mankind, cease to be mischievously manipulated by vested interests, whether private or public, and will be liberated from the influence of contending governments and peoples. The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coordinated and developed, and the distribution of its products will be equitably regulated.

National rivalries, hatreds, and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding and cooperation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.

A world federal system, ruling the whole earth and exercising unchallengeable authority over its unimaginably vast resources, blending and embodying the ideals of both the East and the West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation—such is the goal towards which humanity, impelled by the unifying forces of life, is moving.

"One of the great events," affirms ‘Abdu’l-Bahá, "which is to occur in the Day of the manifestation of that incomparable Branch is the hoisting of the Standard of God among all nations. By this is meant that all nations and kindreds will be gathered together under the shadow of this Divine Banner, which is no other than the Lordly Branch itself, and will become a single nation. Religious and sectarian antagonism, the hostility of races and peoples, and differences among nations, will be eliminated. All men will adhere to one religion, will have one common faith, will be blended into one race and become a single people. All will dwell in one common fatherland, which is the planet itself." "Now, in the world of being," He has moreover explained, "the Hand of Divine power hath firmly laid the foundations of this all-highest bounty, and this wondrous gift. Whatsoever is latent in the innermost of this holy Cycle shall gradually appear and be made manifest, for now is but the beginning of its growth, and the dayspring of the revelation of its signs. Ere the close of this century and of this age, it shall be made clear and evident how wondrous was that spring-tide, and how heavenly was that gift."

No less enthralling is the vision of Isaiah, the greatest of the Hebrew Prophets, predicting, as far back as twenty five hundred years ago, the destiny which mankind must, at its stage of maturity, achieve: "And He (the Lord) shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more ...And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots... And he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together... And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea."

The writer of the Apocalypse, prefiguring the millenial glory which a redeemed, a jubilant humanity must witness, has similarly testified: "And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, ‘Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.’"

Who can doubt that such a consummation—the coming of age of the human race—must signalize, in its turn, the inauguration of a world civilization such as no mortal eye hath ever beheld or human mind conceived? Who is it that can imagine the lofty standard which such a civilization, as it unfolds itself, is destined to attain? Who can measure the heights to which human intelligence, liberated from its shackles, will soar? Who can visualize the realms which the human spirit, vitalized by the outpouring light of Bahá’u’lláh, shining in the plenitude of its glory, will discover?

What more fitting conclusion to this theme than these words of Bahá’u’lláh, written in anticipation of the golden age of His Faith—the age in which the face of the earth, from pole to pole, will mirror the ineffable splendors of the Abhá Paradise? "This is the Day whereon naught can be seen except the splendors of the Light that shineth from the face of thy Lord, the Gracious, the Most Bountiful. Verily, We have caused every soul to expire by virtue of Our irresistible and all-subduing sovereignty. We have then called into being a new creation, as a token of Our grace unto men. I am, verily, the All-Bountiful, the Ancient of Days. This is the Day whereon the unseen world crieth out: ‘Great is thy blessedness, O earth, for thou hast been made the foot-stool of thy God, and been chosen as the seat of His mighty throne!’ The realm of glory exclaimeth: ‘Would that my life could be sacrificed for thee, for He Who is the Beloved of the All-Merciful hath established His sovereignty upon thee, through the power of His name that hath been promised unto all things, whether of the past or of the future.’"

(Shoghi Effendi: World Order of Bahá’u’lláh, "The Unfoldment of World Civilization—World Unity the Goal", pp. 203-206)

[Writings of the Research Department of the Universal House of Justice:]

#1241. Build ye houses of worship throughout the lands

The Bahá’í House of Worship is dedicated to the praise of God. The House of Worship forms the central edifice of the Mashriqu’l-Adhkar (the Dawning-place of the Praise of God), a complex which, as it unfolds in the future, will comprise in addition to the House of Worship a number of dependencies dedicated to social, humanitarian, educational, and scientific pursuits. ‘Abdu’l-Bahá describes the Mashriqu’l-Adhkar as "one of the most vital institutions in the world", and Shoghi Effendi indicates that it exemplifies in tangible form the integration of "Bahá’í worship and service". Anticipating the future development of this institution, Shoghi Effendi envisages that the House of Worship and its dependencies "shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant". In the future, Bahá’í Houses of Worship will be constructed in every town and village.

(commentary by the Research Department of the Universal House of Justice on paragraph 31 of The Kitáb-i-Aqdas; quoted in Bahá’u’lláh: The Kitáb-i-Aqdas, Note #53, pp. 190-191)

#1242. Aghsan

"Aghsan" (plural of Ghusn) is the Arabic word for "Branches". This term is used by Bahá’u’lláh to designate His male descendants. It has particular implications not only for the disposition of endowments but also for the succession of authority following the passing of Bahá’u’lláh and of ‘Abdu’l-Bahá. Bahá’u’lláh, in the Book of His Covenant, appointed ‘Abdu’l-Bahá, His eldest son, as the Centre of His Covenant and the Head of the Faith. ‘Abdu’l-Bahá, in His Will and Testament, appointed Shoghi Effendi, His eldest grandson, as the Guardian and Head of the Faith.

This passage of the Aqdas, therefore, anticipates the succession of chosen Aghsan and thus the institution of the Guardianship and envisages the possibility of a break in their line. The passing of Shoghi Effendi in 1957 precipitated the very situation provided for in this passage, in that the line of Aghsan ended before the Universal House of Justice had been established.

revert to the people of Bahá

Bahá’u’lláh provides for the possibility that the line of Aghsan would terminate prior to the establishment of the Universal House of Justice. He designated that in such a situation "endowments shall revert to the people of Bahá". The term "people of Bahá" is used with a number of different meanings in the Bahá’í Writings. In this instance, they are described as those "who speak not except by His leave and judge not save in accordance with what God hath decreed in this Tablet". Following the passing of Shoghi Effendi in 1957, the Hands of the Cause of God directed the affairs of the Cause until the election of the Universal House of Justice in 1963.

(commentary by the Research Department of the Universal House of Justice on paragraph 42 of The Kitáb-i-Aqdas; quoted in Bahá’u’lláh: The Kitáb-i-Aqdas, Notes #66 and #67, pp. 196-197)

#1243. turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root

Bahá’u’lláh here alludes to ‘Abdu’l-Bahá as His Successor and calls upon the believers to turn towards Him. In the Book of the Covenant, His Will and Testament, Bahá’u’lláh discloses the intention of this verse. He states: "The object of this sacred verse is none other except the Most Mighty Branch." The "Most Mighty Branch" is one of the titles conferred by Bahá’u’lláh on ‘Abdu’l-Bahá.

(commentary by the Research Department of the Universal House of Justice on paragraph 121 of The Kitáb-i-Aqdas; quoted in Bahá’u’lláh: The Kitáb-i-Aqdas, Note #145, p. 227)

#1244. refer ye whatsoever ye understand not in the Book to Him Who hath branched from this mighty Stock

Bahá’u’lláh invests ‘Abdu’l-Bahá with the right of interpreting His holy Writ.

(commentary by the Research Department of the Universal House of Justice on paragraph 174 of The Kitáb-i-Aqdas; quoted in Bahá’u’lláh: The Kitáb-i-Aqdas, Note #184, p. 246)

#1245. this new World Order

In the Persian Bayán, the Báb stated: "Well is it with him who fixeth his gaze upon the Order of Bahá’u’lláh, and rendereth thanks unto his Lord. For He will assuredly be made manifest. God hath indeed irrevocably ordained it in the Bayán." Shoghi Effendi identifies this "Order" with the System Bahá’u’lláh envisages in the Aqdas, in which He testifies to its revolutionizing effect on the life of humanity and reveals the laws and principles which govern its operation.

The features of the "new World Order" are delineated in the Writings of Bahá’u’lláh and ‘Abdu’l-Bahá and in the letters of Shoghi Effendi and the Universal House of Justice. The institutions of the present-day Bahá’í Administrative Order, which constitute the "structural basis" of Bahá’u’lláh’s World Order, will mature and evolve into the Bahá’í World Commonwealth. In this regard, Shoghi Effendi affirms that the Administrative Order "will, as its component parts, its organic institutions, begin to function with efficiency and vigour, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind".

For additional information on the evolution of this new World Order, see, for example, the letters of Shoghi Effendi published in The World Order of Bahá’u’lláh.

(commentary by the Research Department of the Universal House of Justice on paragraph 181 of The Kitáb-i-Aqdas; quoted in Bahá’u’lláh: The Kitáb-i-Aqdas, Note #189, pp. 247-248)

[from the Writings of Bahá’u’lláh:]

#1246. It is evident that the loftiest mansions in the Realm of Immortality have been ordained as the habitation of them that have truly believed in God and in His signs.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXIII, p. 141)

#1247. The world beyond is as different from this world as this world is different from that of the child while still in the womb of its mother. When the soul attaineth the Presence of God, it will assume the form that best befitteth its immortality and is worthy of its celestial habitation.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXI, p. 157)

#1248. Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly, return and be gathered to the glory of the Beloved. By the righteousness of God! It shall attain a station such as no pen can depict, or tongue describe. The soul that hath remained faithful to the Cause of God, and stood unwaveringly firm in His Path shall, after his ascension, be possessed of such power that all the worlds which the Almighty hath created can benefit through him. Such a soul provideth, at the bidding of the Ideal King and Divine Educator, the pure leaven that leaveneth the world of being, and furnisheth the power through which the arts and wonders of the world are made manifest. Consider how meal needeth leaven to be leavened with. Those souls that are the symbols of detachment are the leaven of the world.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXII, p. 161)

#1249. And now concerning thy question whether human souls continue to be conscious one of another after their separation from the body. Know thou that the souls of the people of Bahá, who have entered and been established within the Crimson Ark, shall associate and commune intimately one with another, and shall be so closely associated in their lives, their aspirations, their aims and strivings as to be even as one soul....

The people of Bahá, who are the inmates of the Ark of God, are, one and all, well aware of one another’s state and condition, and are united in the bonds of intimacy and fellowship. Such a state, however, must depend upon their faith and their conduct. They that are of the same grade and station are fully aware of one another’s capacity, character, accomplishments and merits. They that are of a lower grade, however, are incapable of comprehending adequately the station, or of estimating the merits, of those that rank above them.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXVI, pp. 169-170)

#1250. It is clear and evident that all men shall, after their physical death, estimate the worth of their deeds, and realize all that their hands have wrought....They that are the followers of the one true God shall, the moment they depart out of this life, experience such joy and gladness as would be impossible to describe, while they that live in error shall be seized with such fear and trembling, and shall be filled with such consternation, as nothing can exceed.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXVI, p. 171)

#1251. O My servants! There shineth nothing else in Mine heart except the unfading light of the Morn of Divine guidance, and out of My mouth proceedeth naught but the essence of truth, which the Lord your God hath revealed. Follow not, therefore, your earthly desires, and violate not the Covenant of God, nor break your pledge to Him. With firm determination, with the whole affection of your heart, and with the full force of your words, turn ye unto Him, and walk not in the ways of the foolish. The world is but a show, vain and empty, a mere nothing, bearing the semblance of reality. Set not your affections upon it. Break not the bond that uniteth you with your Creator, and be not of those that have erred and strayed from His ways. Verily I say, the world is like the vapor in a desert, which the thirsty dreameth to be water and striveth after it with all his might, until when he cometh unto it, he findeth it to be mere illusion. It may, moreover, be likened unto the lifeless image of the beloved whom the lover hath sought and found, in the end, after long search and to his utmost regret, to be such as cannot "fatten nor appease his hunger."

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLIII, pp. 328-329)

#1252. Death proffereth unto every confident believer the cup that is life indeed. It bestoweth joy, and is the bearer of gladness. It conferreth the gift of everlasting life.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLXV, p. 345)

[from the Writings of Bahá’u’lláh (no authority):]

#1253. Life in this mortal world will quickly come to an end, and this earthly glory, wealth, comfort and happiness will soon vanish and be no more. Summon ye the people of God and call the souls to the manners and conduct of the Supreme Concourse.

(Bahá’u’lláh in the compilation Bahá’í World Faith, p. 216)

[from the Writings of ‘Abdu’l-Bahá:]

#1254. "On the Day of Judgment, when men stand before their Lord, they will not be questioned as to their education and the degree of their culture—rather will they be examined as to their good deeds."

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 102)

[from the talks of ‘Abdu’l-Bahá:]

#1255. The physical condition will certainly become decomposed, but the condition of the rational soul, though it has a beginning, has no end: nay, it is endowed with everlasting life.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 38: "The Three Stations of the Divine Manifestations", p. 153)

#1256. ....the rewards of the other world are the eternal life which is clearly mentioned in all the Holy Books, the divine perfections, the eternal bounties and everlasting felicity. The rewards of the other world are the perfections and the peace obtained in the spiritual worlds after leaving this world....

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 60: "The Immortality of the Spirit", p. 224)

#1257. ....the punishments of the other world—that is to say, the torments of the other world—consist in being deprived of the special divine blessings and the absolute bounties, and falling into the lowest degrees of existence. He who is deprived of these divine favors, although he continues after death, is considered as dead by the people of truth.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 60: "The Immortality of the Spirit", p. 225)

#1258. It is even possible that the condition of those who have died in sin and unbelief may become changed—that is to say, they may become the object of pardon through the bounty of God, not through His justice—for bounty is giving without desert, and justice is giving what is deserved. As we have power to pray for these souls here, so likewise we shall possess the same power in the other world, which is the Kingdom of God. Are not all the people in that world the creatures of God?

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 62: "Perfections are without Limit", p. 232)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1259. The very fact that our spiritual instinct, surely never given in vain, prompts us to pray for the welfare of those, our loved ones, who have passed out of the material world: does it not bear witness to the continuance of their existence?

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of the Spirit, 15 Rue Greuze, Paris, November 10th", p. 90)

#1260. Spiritual existence is absolute immortality, completeness and unchangeable being.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", p. 90)

#1261. A friend asked: "How should one look forward to death?" ‘Abdu’l-Bahá answered: "How does one look forward to the end of any journey? With hope and expectation. It is even so with the end of this earthly journey. In the next world man will find himself freed from many of the disabilities under which he now suffers. Those who have passed on through death, have a sphere of their own. It is not removed from ours: their work of the Kingdom is ours; but it is sanctified from what we call time and place. Those who have ascended have different attributes (conditions) from those who are still on earth, yet there is no real separation.

"In prayer there is a mingling of stations, a mingling of condition, pray for them as they pray for you."

(‘Abdu’l-Bahá quoted in Divine Art of Living, pp. 37-38, originally found in ‘Abdu’l-Bahá in London, pp. 95-96.)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#1262. As to the question whether the souls will recognize each other in the spiritual world: This fact is certain; for the Kingdom is the world of vision where all the concealed realities will become disclosed. How much more the well-known souls will become manifest. The mysteries of which man is heedless in this earthly world, those he will discover in the heavenly world, and there will he be informed of the secret of truth; how much more will he recognize or discover persons with whom he hath been associated.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 367)

[from the Writings of Bahá’u’lláh:]

#1263. Had the world in which thou didst find thyself in thy dream been identical with the world in which thou livest, it would have been necessary for the event occurring in that dream to have transpired in this world at the very moment of its occurrence. Were it so, you yourself would have borne witness unto it. This being not the case, however, it must necessarily follow that the world in which thou livest is different and apart from that which thou hast experienced in thy dream. This latter world hath neither beginning nor end.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Suríy-i-Vafá" or "Tablet to Vafá", p. 187)

[from the talks of ‘Abdu’l-Bahá:]

#1264. There are two kinds of priorities: one is essential and is not preceded by a cause, but its existence is in itself, as, for example, the sun has light in itself, for its shining is not dependent on the light of other stars. This is called an essential light. But the light of the moon is received from the sun, for the moon is dependent on the sun for its light; therefore, the sun, with regard to light, is the cause, and the moon becomes the effect. The former is the ancient, the precedent, the antecedent, while the latter is the preceded and the last.

The second sort of preexistence is the preexistence of time, and that has no beginning. The Word of God is sanctified from time.^{(i.e., the Reality of Christ)} The past, the present, the future, all, in relation to God, are equal. Yesterday, today, tomorrow do not exist in the sun.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 28: "Explanation of Verse Five, Chapter Seventeen, of the Gospel of St. John", p. 116)

#1265. For God the end is the same thing as the beginning. So the reckoning of days, weeks, months and years, of yesterday and today, is connected with the terrestrial globe; but in the sun there is no such thing—there is neither yesterday, today nor tomorrow, neither months nor years: all are equal. In the same way the Word of God is purified from all these conditions and is exempt from the boundaries, the laws and the limits of the world of contingency.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 38: "The Three Stations of the Divine Manifestations", p. 152)

#1266. To be limited to place is a property of bodies and not of spirits. Place and time surround the body, not the mind and spirit. Observe that the body of man is confined to a small place; it covers only two spans of earth. But the spirit and mind of man travel to all countries and regions—even through the limitless space of the heavens—surround all that exists, and make discoveries in the exalted spheres and infinite distances. This is because the spirit has no place; it is placeless; and for the spirit the earth and the heaven are as one since it makes discoveries in both. But the body is limited to a place and does not know that which is beyond it.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 67: "Eternal Life and Entrance into the Kingdom of God", p. 241)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1267. Changes and transformations are not applicable to that eternal reality. Transformation from condition to condition is the attribute of contingent realities.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Unitarian Church, Fifteenth Street and Girard Avenue, Philadelphia, Pennsylvania, Notes by Edna McKinney", p. 174)

#1268. Every cause is followed by an effect and vice versa; there could be no effect without a cause preceding it. Sight is an effect; there is no doubt that behind that effect there is a cause. When we hear a discourse, there is a speaker. We could not hear words unless they proceeded from the tongue of a speaker. Motion without a mover or cause of motion is inconceivable.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada, From Stenographic Notes", pp. 307-308)

[Writings on Behalf of Shoghi Effendi:]

#1269. Time and space are physical things; God, the Creator, is not a "place" as we conceive of place in physical terms. God is the Infinite Essence, the Creator.

(on behalf of Shoghi Effendi, quoted in the compilation High Endeavors, Part V, Selection #90, "God—Nature of our Knowledge", p. 70)

[from the talks of ‘Abdu’l-Bahá:]

#1270. Though in infancy the signs of the mind and spirit appear in man, they do not reach the degree of perfection; they are imperfect. Only when man attains maturity do the mind and the spirit appear and become evident in utmost perfection.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 51: "The Spirit and Mind of Man have Existed from the Beginning", p. 198)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1271. The light of the intellect enables us to understand and realize all that exists, but it is only the Divine Light that can give us sight for the invisible things, and which enables us to see truths that will only be visible to the world thousands of years hence.

It was the Divine Light which enabled the prophets to see two thousand years in advance what was going to take place and today we see the realization of their vision.

(‘Abdu’l-Bahá: Paris Talks, "The Two Kinds of Light, November 5th", p. 69)

#1272. The Sun of Reality is one Sun, but it has different dawning places, just as the phenomenal sun is one although it appears at various points of the horizon. During the time of summer the luminary of the physical world rises far to the north of the equinoctial, in spring and fall it dawns midway, and in winter it appears in the most southerly point of its zodiacal journey....

Furthermore, just as the solar cycle has its four seasons, the cycle of the Sun of Reality has its distinct and successive periods. Each brings its vernal season or springtime. When the Sun of Reality returns to quicken the world of mankind, a divine bounty descends from the heaven of generosity.... It is the springtime of the inner world.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 May 1912, Talk at Plymouth Congregational Church, 935 East Fiftieth Street, Chicago, Illinois, Notes by Marzieh Moss", pp. 94-95)

#1274. ....we are living in a universal cycle, the first Manifestation of which was Adam and the universal Manifestation of which is Bahá’u’lláh.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 July 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Howard MacNutt", p. 218)

#1275. Man is a child of God, most noble, lofty and beloved by God, his Creator. Therefore, he must ever strive that the divine bounties and virtues bestowed upon him may prevail and control him. Just now the soil of human hearts seems like black earth, but in the innermost substance of this dark soil there are thousands of fragrant flowers latent. We must endeavor to cultivate and awaken these potentialities,... bring forth these resplendent powers long hidden in human hearts.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", p. 294)

#1276. From the beginning to the end of his life man passes through certain periods, or stages, each of which is marked by certain conditions peculiar to itself. For instance, during the period of childhood his conditions and requirements are characteristic of that degree of intelligence and capacity. After a time he enters the period of youth, in which his former conditions and needs are superseded by new requirements applicable to the advance in his degree. His faculties of observation are broadened and deepened; his intelligent capacities are trained and awakened; the limitations and environment of childhood no longer restrict his energies and accomplishments. At last he passes out of the period of youth and enters the stage, or station, of maturity, which necessitates another transformation and corresponding advance in his sphere of life activity. New powers and perceptions clothe him, teaching and training commensurate with his progression occupy his mind, special bounties and bestowals descend in proportion to his increased capacities, and his former period of youth and its conditions will no longer satisfy his matured view and vision.

Similarly, there are periods and stages in the life of the aggregate world of humanity, which at one time was passing through its degree of childhood, at another its time of youth but now has entered its long presaged period of maturity, the evidences of which are everywhere visible and apparent. Therefore, the requirements and conditions of former periods have changed and merged into exigencies which distinctly characterize the present age of the world of mankind. That which was applicable to human needs during the early history of the race could neither meet nor satisfy the demands of this day and period of newness and consummation. Humanity has emerged from its former degrees of limitation and preliminary training. Man must now become imbued with new virtues and powers, new moralities, new capacities. New bounties, bestowals and perfections are awaiting and already descending upon him. The gifts and graces of the period of youth, although timely and sufficient during the adolescence of the world of mankind, are now incapable of meeting the requirements of its maturity. The playthings of childhood and infancy no longer satisfy or interest the adult mind.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "17 November 1912, Talk at Genealogical Hall, 252 West Fifty-eighth Street, New York, Notes by Edna McKinney", pp. 438-439)

[from the Writings of Bahá’u’lláh:]

#1277. In every age and century, the purpose of the Prophets of God and their chosen ones hath been no other but to affirm the spiritual significance of the terms "life," "resurrection," and "judgment."

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 128, p. 110)

#1278. ....in every age the light of God hath, to outward seeming, been quenched by the peoples of the earth, and the Lamps of God extinguished by them.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 136, p. 117)

#1279. In every age and cycle He hath, through the splendorous light shed by the Manifestations of His wondrous Essence, recreated all things, so that whatsoever reflecteth in the heavens and on the earth the signs of His glory may not be deprived of the outpourings of His mercy, nor despair of the showers of His favors. How all-encompassing are the wonders of His boundless grace! Behold how they have pervaded the whole of creation.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVI, p. 62)

#1280. ....He ["God"] hath ordained that in every age and dispensation a pure and stainless Soul be made manifest in the kingdoms of earth and heaven.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVII, p. 66)

#1281. ....in every age and dispensation the Prophets of God and His chosen Ones have appeared amongst men, and have evinced such power as is born of God and such might as only the Eternal can reveal.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVII, p. 68)

#1282. Ages rolled away, until they attained their consummation in this, the Lord of days,....

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXVI, p. 145)

#1283. Inasmuch as for each day there is a new problem and for every problem an expedient solution, such affairs should be referred to the Ministers of the House of Justice that they may act according to the needs and requirements of the time.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Bishárát" or "Glad-Tidings", p. 27)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1284. ....there were many universal cycles preceding this one in which we are living. They were consummated, completed and their traces obliterated.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 July 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Howard MacNutt", p. 220)

#1285. ....all the Holy Books contain these glad tidings. They announce that after the world is surrounded by darkness, radiance shall appear. For just as the night, when it becomes excessively dark, precedes the dawn of a new day, so likewise when the darkness of religious apathy and heedlessness overtakes the world, when human souls become negligent of God, when materialistic ideas overshadow spirituality, when nations become submerged in the world of matter and forget God—at such a time as this shall the divine Sun shine forth and the radiant morn appear.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 July 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Emma C. Melick and Howard MacNutt", p. 221)

#1286. The physical sun has its rising and its setting. The earthly world has its day and its night. After each sunset there is a sunrise and the coming of a new dawn. The Sun of Reality, likewise, has its rising and setting. There is a day and a night in the world of spirituality. After each departure there is a return and the dawning light of a new day.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "17 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney", p. 271)

#1287. When the holy, divine Manifestations or Prophets appear in the world, a cycle of radiance, an age of mercy dawns. Everything is renewed. Minds, hearts and all human forces are reformed, perfections are quickened, sciences, discoveries and investigations are stimulated afresh, and everything appertaining to the virtues of the human world is revitalized. Consider this present century of radiance, and compare it with the past centuries. What a vast difference exists between them! How minds have developed! How perceptions have deepened! How discoveries have increased! What great projects have been accomplished! How many realities have become manifest! How many mysteries of creation have been probed and penetrated! What is the cause of this? It is through the efficacy of the spiritual springtime in which we are living. Day by day the world attains a new bounty. In this radiant century neither the old customs nor the old sciences, crafts, laws and regulations have remained. The old political principles are undergoing change, and a new body politic is in process of formation. Nevertheless, some whose thoughts are congealed and whose souls are bereft of the light of the Sun of Reality seek to arrest this development in the world of the minds of men.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 August 1912, Talk at the New Thought Forum, Metaphysical Club, Boston, Massachusetts, Notes by Edna McKinney", p. 278)

#1288. The second classification or division comprises social laws and regulations applicable to human conduct. This is not the essential spiritual quality of religion. It is subject to change and transformation according to the exigencies and requirements of time and place. For instance, in the time of Noah certain requirements made it necessary that all seafood be allowable or lawful. During the time of the Abrahamic Prophethood it was considered allowable, because of a certain exigency, that a man should marry his aunt, even as Sarah was the sister of Abraham’s mother. During the cycle of Adam it was lawful and expedient for a man to marry his own sister, even as Abel, Cain and Seth, the sons of Adam, married their sisters. But in the law of the Pentateuch revealed by Moses these marriages were forbidden and their custom and sanction abrogated. Other laws formerly valid were annulled during the time of Moses.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "12 October 1912, Talk at Temple Emmanu-El, 450 Sutter Street, San Francisco, California, Notes by Bijou Straun", p. 365)

[from the Writings of Bahá’u’lláh:]

#1289. "Ye are the shepherds of mankind; liberate ye your flocks from the wolves of evil passions and desires, and adorn them with the ornament of the fear of God."

(Bahá’u’lláh, quoting from The Book of Utterance: Epistle to the Son of the Wolf, p. 29)

#1290. How vast is the tabernacle of the Cause of God! It hath overshadowed all the peoples and kindreds of the earth, and will, ere long, gather together the whole of mankind beneath its shelter. Thy day of service is now come.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 84)

#1291. Verily I say, this is the Day in which mankind can behold the Face, and hear the Voice, of the Promised One. The Call of God hath been raised, and the light of His countenance hath been lifted up upon men....

Great indeed is this Day! The allusions made to it in all the sacred Scriptures as the Day of God attest its greatness. The soul of every Prophet of God, of every Divine Messenger, hath thirsted for this wondrous Day. All the divers kindreds of the earth have, likewise, yearned to attain it.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection VII, pp. 10-11)

#1292. The time fore-ordained unto the peoples and kindreds of the earth is now come. The promises of God, as recorded in the holy Scriptures, have all been fulfilled. Out of Zion hath gone forth the Law of God, and Jerusalem, and the hills and land thereof, are filled with the glory of His Revelation. Happy is the man that pondereth in his heart that which hath been revealed in the Books of God, the Help in Peril, the Self-Subsisting.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection X, pp. 12-13)

#1293. The Prophetic Cycle hath, verily, ended. The Eternal Truth is now come.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXV, p. 60)

#1294. He...hath come to build anew the whole world,....

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XLV, p. 100)

#1295. Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CVI, p. 213)

#1296. We have a fixed time for you, O peoples. If ye fail, at the appointed hour, to turn towards God, He, verily, will lay violent hold on you, and will cause grievous afflictions to assail you from every direction. How severe, indeed, is the chastisement with which your Lord will then chastise you!

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CVIII, p. 214)

#1297. The heights which, through the most gracious favor of God, mortal man can attain, in this Day, are as yet unrevealed to his sight. The world of being hath never had, nor doth it yet possess the capacity for such a revelation. The day, however, is approaching when the potentialities of so great a favor will, by virtue of His behest, be manifested unto men. Though the forces of the nations be arrayed against Him, though the kings of the earth be leagued to undermine His Cause, the power of His might shall stand unshaken. He, verily, speaketh the truth, and summoneth all mankind to the way of Him Who is the Incomparable, the All-Knowing.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CIX, pp. 214-215)

#1298. The All-Merciful hath conferred upon man the faculty of vision, and endowed him with the power of hearing. Some have described him as the "lesser world," when, in reality, he should be regarded as the "greater world." The potentialities inherent in the station of man, the full measure of his destiny on earth, the innate excellence of his reality, must all be manifested in this promised Day of God.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLXII, p. 340)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1299. The constellation of love and wisdom and power is once more shining from the Divine Horizon to give joy to all who turn their faces to the Light of God.

(‘Abdu’l-Bahá: Paris Talks, "The Light of Truth is Now Shining upon the East and West, Monday, October 23rd", p. 34)

#1300. Let all strive to grow in the light of the Sun of Truth,....

(‘Abdu’l-Bahá: Paris Talks, "The Universal Love, October 24th", p. 37)

#1301. This is the day when pure hearts have a portion of the everlasting bounties and sanctified souls are being illumined by the eternal manifestations.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 May 1912, Talk at Children's Meeting, Hotel Plaza, Chicago, Illinois, Notes by Marzieh Moss", p. 92)

#1302. Now is the beginning of the manifestation of the spiritual power, and inevitably the potency of its life forces will assume greater and greater proportions. Therefore, this twentieth century is the dawn, or beginning, of spiritual illumination, and it is evident that day by day it will advance. It will reach such a degree that spiritual effulgences will overcome the physical, so that divine susceptibilities will overpower material intelligence and the heavenly light dispel and banish earthly darkness. Divine healing shall purify all ills, and the cloud of mercy will pour down its rain. The Sun of Reality will shine, and all the earth shall put on its beautiful green carpet. Among the results of the manifestation of spiritual forces will be that the human world will adapt itself to a new social form, the justice of God will become manifest throughout human affairs, and human equality will be universally established. The poor will receive a great bestowal, and the rich attain eternal happiness. For although at the present time the rich enjoy the greatest luxury and comfort, they are nevertheless deprived of eternal happiness; for eternal happiness is contingent upon giving, and the poor are everywhere in the state of abject need. Through the manifestation of God’s great equity the poor of the world will be rewarded and assisted fully, and there will be a readjustment in the economic conditions of mankind so that in the future there will not be the abnormally rich nor the abject poor. The rich will enjoy the privilege of this new economic condition as well as the poor, for owing to certain provisions and restrictions they will not be able to accumulate so much as to be burdened by its management, while the poor will be relieved from the stress of want and misery. The rich will enjoy his palace, and the poor will have his comfortable cottage.

The essence of the matter is that divine justice will become manifest in human conditions and affairs, and all mankind will find comfort and enjoyment in life. It is not meant that all will be equal, for inequality in degree and capacity is a property of nature. Necessarily there will be rich people and also those who will be in want of their livelihood, but in the aggregate community there will be equalization and readjustment of values and interests. In the future there will be no very rich nor extremely poor. There will be an equilibrium of interests, and a condition will be established which will make both rich and poor comfortable and content. This will be an eternal and blessed outcome of the glorious twentieth century which will be realized universally. The significance of it is that the glad tidings of great joy revealed in the promises of the Holy Books will be fulfilled. Await ye this consummation.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "19 May 1912, Talk at Brotherhood Church, Bergen and Fairview Avenues, Jersey City, New Jersey, Notes by Esther Foster", pp. 131-132)

#1303. Praise be to God! The springtime of God is at hand. This century is, verily, the spring season. The world of mind and kingdom of soul have become fresh and verdant by its bestowals. It has resuscitated the whole realm of existence. On one hand, the lights of reality are shining; on the other, the clouds of divine mercy are pouring down the fullness of heavenly bounty. Wonderful material progress is evident, and great spiritual discoveries are being made.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "28 May 1912, Talk at Reception at Metropolitan Temple, Seventh Avenue and Fourteenth Street, New York, Notes by Esther Foster", p. 153)

#1304. God still assists and confirms us, illumines our hearts, gladdens our souls and perfumes our nostrils with the fragrances of holiness. Divine wisdom and providence have encircled all and spread the heavenly table before us. We must take a bountiful share of this generous favor.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "31 May 1912, Talk at Town Hall, Fanwood, New Jersey, From Persian Notes", p. 162)

#1305. ....we are living in a universal cycle, the first Manifestation of which was Adam and the universal Manifestation of which is Bahá’u’lláh.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 July 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Howard MacNutt", p. 218)

#1306. It is now the time in the history of the world for us to...arise to service in the world of morality, for human morals are in need of readjustment.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "20 September 1912, Talk at Home of Mr. Albert L. Hall, 2030 Queen Avenue South, Minneapolis, Minnesota, Notes by Ellen T. Pursell", p. 325)

#1307. 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.

(‘Abdu’l-Bahá: ‘Abdu’l-Bahá in London, "Address given by ‘Abdu’l-Bahá at the City Temple, Sunday, September 10th, 1911", p. 19)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#1308. Do ye know in what cycle ye are created and in what age ye exist? This is the age of the Blessed Perfection and this is the time of the Greatest Name! This is the century of the Manifestation, the age of the Sun of the Horizons and the beautiful springtime of His Holiness the Eternal One!

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 351)

[from the Writings of Bahá’u’lláh:]

#1309. The essence of religion is to testify unto that which the Lord hath revealed, and follow that which He hath ordained in His mighty Book.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 155)

#1310. The...revelation of the Prophets of God....may be likened unto the light of the moon that sheddeth its radiance upon the earth. Though every time it appeareth, it revealeth a fresh measure of its brightness, yet its inherent splendor can never diminish, nor can its light suffer extinction.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXXIV, p. 79)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1311. The essence of all religions is the Love of God, and it is the foundation of all the sacred teachings.

(‘Abdu’l-Bahá: Paris Talks, "The True Meaning of Baptism by Water and Fire, November 9th", p. 82)

#1312. Religion is the outer expression of the divine reality.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 May 1912, Talk at Free Religious Association, or Unitarian Conference, Boston, Massachusetts, From Stenographic Notes", p. 140)

[from the Writings of Bahá’u’lláh:]

#1313. Every man of insight will, in this day, readily admit that the counsels which the Pen of this Wronged One hath revealed constitute the supreme animating power for the advancement of the world and the exaltation of its peoples.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 86)

#1314. The fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race, and to foster the spirit of love and fellowship amongst men.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Maqsúd" or "Tablet of Maqsúd", p. 168)

#1315. ....if thou dwellest in the land of testimony, content thyself with that which He, Himself, hath revealed: "Is it not enough for them that We have sent down unto Thee the Book?"^{(Qur’án 29:51)} This is the testimony which He, Himself, hath ordained; greater proof than this there is none, nor ever will be: "This proof is His Word; His own Self, the testimony of His truth."

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 100, p. 85)

#1316. O SON OF HIM THAT STOOD BY HIS OWN ENTITY IN THE KINGDOM OF HIS SELF! Know thou, that I have wafted unto thee all the fragrances of holiness, have fully revealed to thee My word, have perfected through thee My bounty and have desired for thee that which I have desired for My Self. Be then content with My pleasure and thankful unto Me.

(Bahá’u’lláh: The Hidden Words, Arabic #70)

#1317. How vast is the tabernacle of the Cause of God! It hath overshadowed all the peoples and kindreds of the earth, and will, erelong, gather together the whole of mankind beneath its shelter. Thy day of service is now come.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XLIII, p. 92)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1318. From the time of the creation of Adam to this day there have been two pathways in the world of humanity: one the natural or materialistic, the other the religious or spiritual. The pathway of nature is the pathway of the animal realm.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", p. 177)

#1319. The second pathway is that of religion, the road of the divine Kingdom. It involves the acquisition of praiseworthy attributes, heavenly illumination and righteous actions in the world of humanity. This pathway is conducive to the progress and uplift of the world. It is the source of human enlightenment, training and ethical improvement—the magnet which attracts the love of God because of the knowledge of God it bestows. This is the road of the holy Manifestations of God; for They are, in reality, the foundation of the divine religion of oneness. There is no change or transformation in this pathway. It is the cause of human betterment, the acquisition of heavenly virtues and the illumination of mankind.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", p. 179)

#1320. The greatest bestowal of God in the world of humanity is religion, for assuredly the divine teachings of religion are above all other sources of instruction and development to man. Religion confers upon man eternal life and guides his footsteps in the world of morality. It opens the doors of unending happiness and bestows everlasting honor upon the human kingdom. It has been the basis of all civilization and progress in the history of mankind.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "12 October 1912, Talk at Temple Emmanu-El, 450 Sutter Street, San Francisco, California, Notes by Bijou Straun", p. 361)

[from the Writings of Bahá’u’lláh:]

#1321. This is the changeless Faith of God, eternal in the past, eternal in the future. Let him that seeketh, attain it; and as to him that hath refused to seek it—verily, God is Self-Sufficient, above any need of His creatures.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 182, pp. 85-86)

#1322. Every true Prophet hath regarded His Message as fundamentally the same as the Revelation of every other Prophet gone before Him....

The measure of the revelation of the Prophets of God in this world, however, must differ. Each and every one of them hath been the Bearer of a distinct Message, and hath been commissioned to reveal Himself through specific acts.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXXIV, pp. 78-79)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1323. Truth has many aspects, but it remains always and forever one.

(‘Abdu’l-Bahá: Paris Talks, "Beauty and Harmony in Diversity, October 28th", p. 53)

#1324. The Sun has sent forth many rays to illumine human intelligence, the light is always the same.

(‘Abdu’l-Bahá: Paris Talks, "The Fourth Principle—The Acceptance of the Relation between Religion and Science, 4 Avenue de Camoens, Paris, November 24th", p. 142)

#1325. Religions are many, but the reality of religion is one. The days are many, but the sun is one. The fountains are many, but the fountainhead is one. The branches are many, but the tree is one.

The foundation of the divine religions is reality; were there no reality, there would be no religions.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "19 May 1912, Talk at Church of the Divine Paternity, Central Park West, New York, Notes by Esther Foster", p. 126)

#1326. The holy Manifestations Who have been the Sources or Founders of the various religious systems were united and agreed in purpose and teaching. Abraham, Moses, Zoroaster, Buddha, Jesus, Muhammad, the Báb and Bahá’u’lláh are one in spirit and reality. Moreover, each Prophet fulfilled the promise of the One Who came before Him and, likewise, Each announced the One Who would follow. Consider how Abraham foretold the coming of Moses, and Moses embodied the Abrahamic statement. Moses prophesied the Messianic cycle, and Christ fulfilled the law of Moses. It is evident, therefore, that the Holy Manifestations Who founded the religious systems are united and agreed; there is no differentiation possible in Their mission and teachings; all are reflectors of reality, and all are promulgators of the religion of God. The divine religion is reality, and reality is not multiple; it is one. Therefore, the foundations of the religious systems are one because all proceed from the indivisible reality; but the followers of these systems have disagreed; discord, strife and warfare have arisen among them, for they have forsaken the foundation and held to that which is but imitation and semblance. Inasmuch as imitations differ, enmity and dissension have resulted. For example, Jesus Christ—may my spirit be a sacrifice unto Him!—laid the foundation of eternal reality, but after His departure many sects and divisions appeared in Christianity. What was the cause of this? There is no doubt that they originated in dogmatic imitations, for the foundations of Christ were reality itself, in which no divergence exists. When imitations appeared, sects and denominations were formed.

If Christians of all denominations and divisions should investigate reality, the foundations of Christ will unite them. No enmity or hatred will remain, for they will all be under the one guidance of reality itself. Likewise, in the wider field if all the existing religious systems will turn away from ancestral imitations and investigate reality, seeking the real meanings of the Holy Books, they will unite and agree upon the same foundation, reality itself. As long as they follow counterfeit doctrines or imitations instead of reality, animosity and discord will exist and increase. Let me illustrate this. Moses and the prophets of Israel announced the advent of the Messiah but expressed it in the language of symbols. When Christ appeared, the Jews rejected Him, although they were expecting His manifestation and in their temples and synagogues were crying and lamenting, saying, "O God, hasten the coming of the Messiah!" Why did they deny Him when He announced Himself? Because they had followed ancestral forms and interpretations and were blind to the reality of Christ. They had not perceived the inner significances of the Holy Bible. They voiced their objections, saying, "We are expecting Christ, but His coming is conditioned upon certain fulfillments and prophetic announcements. Among the signs of His appearance is one that He shall come from an unknown place, whereas now this claimant of Messiahship has come from Nazareth. We know his home, and we are acquainted with his mother.

"Second, one of the signs or Messianic conditions is that His scepter would be an iron rod, and this Christ has not even a wooden staff.

"Third, He was to be seated upon the throne of David, whereas this Messianic king is in the utmost state of poverty and has not even a mat.

"Fourth, He was to conquer the East and the West. This person has not even conquered a village. How can he be the Messiah?

"Fifth, He was to promulgate the laws of the Bible. This one has not only failed to promulgate the laws of the Bible, but he has broken the law of the sabbath.

"Sixth, the Messiah was to gather together all the Jews who were scattered in Palestine and restore them to honor and prestige, but this one has degraded the Jews instead of uplifting them.

"Seventh, during His sovereignty even the animals were to enjoy blessings and comfort, for according to the prophetic texts, He should establish peace to such a universal extent that the eagle and quail would live together, the lion and deer would feed in the same meadow, the wolf and lamb would lie down in the same pasture. In the human kingdom warfare was to cease entirely; spears would be turned into pruning hooks and swords into plowshares. Now we see in the day of this would-be Messiah such injustice prevails that even he himself is sacrificed. How could he be the promised Christ?"

And so they spoke infamous words regarding Him.

Now inasmuch as the Jews were submerged in the sea of ancestral imitations, they could not comprehend the meaning of these prophecies. All the words of the prophets were fulfilled, but because the Jews held tenaciously to hereditary interpretations, they did not understand the inner meanings of the Holy Bible; therefore, they denied Jesus Christ, the Messiah. The purpose of the prophetic words was not the outward or literal meaning, but the inner symbolical significance. For example, it was announced that the Messiah was to come from an unknown place. This did not refer to the birthplace of the physical body of Jesus. It has reference to the reality of the Christ—that is to say, the Christ reality was to appear from the invisible realm—for the divine reality of Christ is holy and sanctified above place.

His sword was to be a sword of iron. This signified His tongue which should separate the true from the false and by which great sword of attack He would conquer the kingdoms of hearts. He did not conquer by the physical power of an iron rod; He conquered the East and the West by the sword of His utterance.

He was seated upon the throne of David, but His sovereignty was neither a Napoleonic sovereignty nor the vanishing dominion of a Pharaoh. The Christ Kingdom was everlasting, eternal in the heaven of the divine Will.

By His promulgating the laws of the Bible the reality of the law of Moses was meant. The Sinaitic law is the foundation of the reality of Christianity. Christ promulgated it and gave it higher, spiritual expression.

He conquered and subdued the East and West. His conquest was effected through the breaths of the Holy Spirit, which eliminated all boundaries and shone from all horizons.

In His day, according to prophecy, the wolf and the lamb were to drink from the same fountain. This was realized in Christ. The fountain referred to was the Gospel, from which the water of life gushes forth. The wolf and lamb are opposed and divergent races symbolized by these animals. Their meeting and association were impossible, but having become believers in Jesus Christ those who were formerly as wolves and lambs became united through the words of the Gospel.

The purport is that all the meanings of the prophecies were fulfilled, but because the Jews were captives of ancestral imitations and did not perceive the reality of the meanings of these words, they denied Christ; nay, they even went so far as to crucify Him. Consider how harmful is imitation. These were interpretations handed down from fathers and ancestors, and because the Jews held fast to them, they were deprived.

It is evident, then, that we must forsake all such imitations and beliefs so that we may not commit this error. We must investigate reality, lay aside selfish notions and banish hearsay from our minds. The Jews consider Christ the enemy of Moses, whereas, on the contrary, Christ promoted the Word of Moses. He spread the name of Moses throughout the Orient and Occident. He promulgated the teachings of Moses. Had it not been for Christ, you would not have heard the name of Moses; and unless the manifestation of Messiahship had appeared in Christ, we would not have received the Old Testament.

The truth is that Christ fulfilled the Mosaic law and in every way upheld Moses; but the Jews, blinded by imitations and prejudices, considered Him the enemy of Moses.

Among the great religious systems of the world is Islam. About three hundred million people acknowledge it. For more than a thousand years there has been enmity and strife between Muslims and Christians, owing to misunderstanding and spiritual blindness. If prejudices and imitations were abandoned, there would be no enmity whatever between them, and these hundreds of millions of antagonistic religionists would adorn the world of humanity by their unity.

I wish now to call your attention to a most important point. All Islam considers the Qur’án the Word of God. In this sacred Book there are explicit texts which are not traditional, stating that Christ was the Word of God, that He was the Spirit of God, that Jesus Christ came into this world through the quickening breaths of the Holy Spirit and that Mary, His mother, was holy and sanctified. In the Qur’án a whole chapter is devoted to the story of Jesus. It records that in the time of His youth He worshiped God in the temple at Jerusalem, that manna descended from heaven for His sustenance and that He uttered words immediately after His birth. In brief, in the Qur’án there is eulogy and commendation of Christ such as you do not find in the Gospel. The Gospel does not record that the child Jesus spoke at birth or that God caused sustenance to descend from heaven for Him, but in the Qur’án it is repeatedly stated that God sent down manna day by day as food for Him. Furthermore, it is significant and convincing that when Muhammad proclaimed His work and mission, His first objection to His own followers was, "Why have you not believed on Jesus Christ? Why have you not accepted the Gospel? Why have you not believed in Moses? Why have you not followed the precepts of the Old Testament? Why have you not understood the prophets of Israel? Why have you not believed in the disciples of Christ? The first duty incumbent upon ye, O Arabians, is to accept and believe in these. You must consider Moses as a Prophet. You must accept Jesus Christ as the Word of God. You must know the Old and the New Testaments as the Word of God. You must believe in Jesus Christ as the product of the Holy Spirit." His people answered, "O Muhammad! We will become believers although our fathers and ancestors were not believers, and we are proud of them. Tell us what is going to become of them?" Muhammad replied, "I declare unto you that they occupy the lowest stratum of hell because they did not believe in Moses and Christ and because they did not accept the Bible; and although they are my own ancestors, yet they are in despair in hell." This is an explicit text of the Qur’án; it is not a story or tradition but from the Qur’án itself, which is in the hands of the people. Therefore, it is evident that ignorance and misunderstanding have caused so much warfare and strife between Christians and Muslims. If both should investigate the underlying truth of their religious beliefs, the outcome would be unity and agreement; strife and bitterness would pass away forever and the world of humanity find peace and composure. Consider that there are two hundred and fifty million Christians and three hundred million Muslims. How much blood has flowed in their wars; how many nations have been destroyed; how many children have been made fatherless; how many fathers and mothers have mourned the loss of children and dear ones! All this has been due to prejudice, misunderstanding and imitations of ancestral beliefs without investigation of reality. If the Holy Books were rightly understood, none of this discord and distress would have existed, but love and fellowship would have prevailed instead. This is true with all the other religions as well. The conditions I have named will apply equally to all. The essential purpose of the religion of God is to establish unity among mankind. The divine Manifestations were Founders of the means of fellowship and love. They did not come to create discord, strife and hatred in the world. The religion of God is the cause of love, but if it is made to be the source of enmity and bloodshed, surely its absence is preferable to its existence; for then it becomes satanic, detrimental and an obstacle to the human world.

In the Orient the various peoples and nations were in a state of antagonism and strife, manifesting the utmost enmity and hatred toward each other. Darkness encompassed the world of mankind. At such a time as this Bahá’u’lláh appeared. He removed all the imitations and prejudices which had caused separation and misunderstanding and laid the foundation of the one religion of God. When this was accomplished, Muslims, Christians, Jews, Zoroastrians, Buddhists all were united in actual fellowship and love. The souls who followed Bahá’u’lláh from every nation have become as one family living in agreement and accord, willing to sacrifice life for each other. The Muslim will give his life for the Christian, the Christian for the Jew and all of them for the Zoroastrian. They live together in love, fellowship and unity. They have attained to the condition of rebirth in the Spirit of God. They have become revivified and regenerated through the breaths of the Holy Spirit. Praise be to God! This light has come forth from the East, and eventually there shall be no discord or enmity in the Orient. Through the power of Bahá’u’lláh all will be united. He upraised this standard of the oneness of humanity in prison. When subjected to banishment by two kings, while a refugee from enemies of all nations and during the days of His long imprisonment He wrote to the kings and rulers of the world in words of wonderful eloquence, arraigning them severely and summoning them to the divine standard of unity and justice. He exhorted them to peace and international agreement, making it incumbent upon them to establish a board of international arbitration—that from all nations and governments of the world there should be delegates selected for a congress of nations which should constitute a universal arbitral court of justice to settle international disputes. He wrote to Victoria, Queen of Great Britain, the Czar of Russia, the Emperor of Germany, Napoleon III of France and others, inviting them to world unity and peace. Through a heavenly power He was enabled to promulgate these ideals in the Orient. Kings could not withstand Him. They endeavored to extinguish His light but served only to increase its intensity and illumination. While in prison He stood against the Shah of Persia and Sultan of Turkey and promulgated His teachings until He firmly established the banner of truth and the oneness of humankind. I was a prisoner with Him for forty years until the Young Turks of the Committee of Union and Progress overthrew the despotism of Abdu’l-Hamid, dethroned him and proclaimed liberty. This committee set me free from tyranny and oppression; otherwise, I should have been in prison until the days of my life were ended. The purport is this: that Bahá’u’lláh in prison was able to proclaim and establish the foundations of peace although two despotic kings were His enemies and oppressors. The King of Persia, Nasiri’d-Din Shah, had killed twenty thousand Bahá’ís, martyrs who in absolute severance and complete willingness offered their lives joyfully for their faith. These two powerful and tyrannical kings could not withstand a prisoner; this Prisoner upheld the standard of humanity and brought the people of the Orient into agreement and unity. Today in the East, only those who have not followed Bahá’u’lláh are in opposition and enmity. The people of the nations who have accepted Him as the standard of divine guidance enjoy a condition of actual fellowship and love. If you should attend a meeting in the East, you could not distinguish between Christian and Muslim; you would not know which was Jew, Zoroastrian or Buddhist, so completely have they become fraternized and their religious differences been leveled. They associate in the utmost love and spiritual fragrance as if they belonged to one family, as if they were one people.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "16 June 1912, Talk at Central Congregational Church, Hancock Street, Brooklyn, New York, Notes by Esther Foster", pp. 197-203)

#1327. ....the religion of God is one, for all revelations of it are based upon reality.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 September 1912, Talk at Church of the Messiah, Montreal, Canada, From Stenographic Notes", p. 299)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1328. ....the religion which does not walk hand in hand with science is itself in the darkness of superstition and ignorance.

(‘Abdu’l-Bahá: Paris Talks, "The Fourth Principle—The Acceptance of the Relation between Religion and Science, 4 Avenue de Camoens, Paris, November 24th", p. 144)

#1329. I say unto you: weigh carefully in the balance of reason and science everything that is presented to you as religion. If it passes this test, then accept it, for it is truth! If, however, it does not so conform, then reject it, for it is ignorance!

(‘Abdu’l-Bahá: Paris Talks, "The Fourth Principle—The Acceptance of the Relation between Religion and Science, 4 Avenue de Camoens, Paris, November 24th", p. 144)

#1330. There are individuals who have weak intellects and their powers of reasoning have not developed, but the strength and power of religion must not be doubted because of the incapacity of these persons to understand.

(‘Abdu’l-Bahá: Paris Talks, "The Fourth Principle—The Acceptance of the Relation between Religion and Science, 4 Avenue de Camoens, Paris, November 24th", p. 145)

#1331. God made religion and science to be the measure, as it were, of our understanding. Take heed that you neglect not such a wonderful power. Weigh all things in this balance.

(‘Abdu’l-Bahá: Paris Talks, "The Fourth Principle—The Acceptance of the Relation between Religion and Science, 4 Avenue de Camoens, Paris, November 24th", p. 145)

#1332. He ["Bahá’u’lláh"] proclaims that religion must be in harmony with science and reason. If it does not conform to science and reconcile with reason, it is superstition. Down to the present day it has been customary for man to accept a religious teaching, even though it was not in accord with human reason and judgment. The harmony of religious belief with reason is a new vista which Bahá’u’lláh has opened for the soul of man.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "2 December 1912, Talk at Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York, Notes by Esther Foster", p. 455)

[from the Writings of Bahá’u’lláh:]

#1333. Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its present-day afflictions can never be the same as that which a subsequent age may require.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CVI, p. 213)

#1334. ....by the terms "sun", "moon", and "stars" are meant such laws and teachings as have been established and proclaimed in every Dispensation, such as the laws of prayer and fasting.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 38, p. 36)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1335. Each of the divine religions embodies two kinds of ordinances. The first is those which concern spiritual susceptibilities, the development of moral principles and the quickening of the conscience of man. These are essential or fundamental, one and the same in all religions, changeless and eternal—reality not subject to transformation....

The second kind of ordinances in the divine religions is those which relate to the material affairs of humankind. These are the material or accidental laws which are subject to change in each day of manifestation, according to exigencies of the time, conditions and differing capacities of humanity.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "7 May 1912, Talk at Hotel Schenley, Pittsburgh, Pennsylvania, Notes by Suzanne Beatty", p. 106)

#1336. Each one of the divine religions has established two kinds of ordinances: the essential and the accidental. The essential ordinances rest upon the firm, unchanging, eternal foundations of the Word itself. They concern spiritualities, seek to stabilize morals, awaken intuitive susceptibilities, reveal the knowledge of God and inculcate the love of all mankind. The accidental laws concern the administration of outer human actions and relations, establishing rules and regulations requisite for the world of bodies and their control. These are ever subject to change and supersedure according to exigencies of time, place and condition.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 September 1912, Talk at Second Divine Science Church, 3929 West Thirty-eighth Avenue, Denver, Colorado, From Stenographic Notes", pp. 338-339)

#1337. The divine religions embody two kinds of ordinances. First, there are those which constitute essential, or spiritual, teachings of the Word of God. These are faith in God, the acquirement of the virtues which characterize perfect manhood, praiseworthy moralities, the acquisition of the bestowals and bounties emanating from the divine effulgences—in brief, the ordinances which concern the realm of morals and ethics. This is the fundamental aspect of the religion of God, and this is of the highest importance because knowledge of God is the fundamental requirement of man. Man must comprehend the oneness of Divinity. He must come to know and acknowledge the precepts of God and realize for a certainty that the ethical development of humanity is dependent upon religion. He must get rid of all defects and seek the attainment of heavenly virtues in order that he may prove to be the image and likeness of God. It is recorded in the Holy Bible that God said, "Let us make man in our image, after our likeness." It is self-evident that the image and likeness mentioned do not apply to the form and semblance of a human being because the reality of Divinity is not limited to any form or figure. Nay, rather, the attributes and characteristics of God are intended. Even as God is pronounced to be just, man must likewise be just. As God is loving and kind to all men, man must likewise manifest loving-kindness to all humanity. As God is loyal and truthful, man must show forth the same attributes in the human world. Even as God exercises mercy toward all, man must prove himself to be the manifestation of mercy. In a word, the image and likeness of God constitute the virtues of God, and man is intended to become the recipient of the effulgences of divine attributes. This is the essential foundation of all the divine religions, the reality itself, common to all. Abraham promulgated this; Moses proclaimed it. Christ and all the Prophets upheld this standard and aspect of divine religion.

Second, there are laws and ordinances which are temporary and nonessential. These concern human transactions and relations. They are accidental and subject to change according to the exigencies of time and place. These ordinances are neither permanent nor fundamental. For instance, during the time of Noah it was expedient that seafood be considered as lawful; therefore, God commanded Noah to partake of all marine animal life. During the time of Moses this was not in accordance with the exigencies of Israel’s existence; therefore, a second command was revealed partly abrogating the law concerning marine foods. During the time of Abraham—upon Him be peace!—camel’s milk was considered a lawful and acceptable food; likewise, the flesh of the camel; but during Jacob’s time, because of a certain vow He made, this became unlawful. These are nonessential, temporary laws.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "8 November 1912, Talk at Eighth Street Temple, Synagogue, Washington, D. C., Notes by Joseph H. Hannen", pp. 403-404)

[from the Writings of Bahá’u’lláh:]

#1338. Consider Moses! Armed with the rod of celestial dominion, adorned with the white hand of Divine knowledge, and proceeding from the Paran of the love of God, and wielding the serpent of power and everlasting majesty, He shone forth from the Sinai of light upon the world. He summoned all the peoples and kindreds of the earth to the kingdom of eternity, and invited them to partake of the fruit of the tree of faithfulness.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XIII, p. 19)

[from the Writings of ‘Abdu’l-Bahá:]

#1339. Jesus... founded the sacred Law on a basis of moral character and complete spirituality, and for those who believed in Him He delineated a special way of life which constitutes the highest type of action on earth.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 82)

#1340. ....the ideal safeguard, namely, the religion of God, prevents both the manifest and the concealed crime, trains man, educates morals, compels the adoption of virtues and is the all-inclusive power which guarantees the felicity of the world of mankind. But by religion is meant that which is ascertained by investigation and not that which is based on mere imitation, the foundations of Divine Religions and not human imitations.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #227, p. 303)

#1341. Amongst ["the precepts of Bahá’u’lláh"] (is this): "The faith of God and religion of God hath been revealed and manifested from the heaven of the Will of the King of Preexistence only for the union and concord of the dwellers upon earth: make it not a cause of discord and dissension....

(‘Abdu’l-Bahá: A Traveler’s Narrative, p. 84)

[from the talks of ‘Abdu’l-Bahá:]

#1342. Buddha also established a new religion,....

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 43: "The Two Classes of Prophets", p. 165)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1343. As religion inculcates morality, it is therefore the truest philosophy, and on it is built the only lasting civilization.

(‘Abdu’l-Bahá: Paris Talks, "The Sun of Truth, October 22nd", p. 31)

#1344. The Message of Krishna is the message of love. All God’s prophets have brought the message of love.

(‘Abdu’l-Bahá: Paris Talks, "The Universal Love, October 24th", p. 35)

#1345. From the seed of reality religion has grown into a tree which has put forth leaves and branches, blossoms and fruit.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 May 1912, Talk at Free Religious Association, or Unitarian Conference, Boston, Massachusetts, From Stenographic Notes", p. 141)

#1346. As regards the inculcation of morality and the development of human virtues, there is no difference whatsoever between the teachings of Zoroaster, Jesus and Bahá’u’lláh.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "2 June 1912, Talk at Church of the Ascension, Fifth Avenue and Tenth Street, New York, Notes by Esther Foster", p. 168)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#1347. Abraham...made a covenant concerning His Holiness Moses and gave the glad-tidings of His coming.... Moses made a covenant concerning the Promised One, i.e. His Holiness Christ, and announced the good news of His Manifestation to the world.... Christ made a covenant concerning the Paraclete and gave the tidings of His coming. ....the Prophet Muhammad made a covenant concerning...the Báb and the Báb was the One promised by Muhammad, for Muhammad gave the tidings of His coming. The Báb made a Covenant concerning the Blessed Beauty of Bahá’u’lláh and gave the glad-tidings of His coming for the Blessed Beauty was the One promised by...the Báb. Bahá’u’lláh made a covenant concerning a promised One who will become manifest after one thousand or thousands of years.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 358)

[Writings of Shoghi Effendi:]

#1348. "Religion," He affirms, "is verily the chief instrument for the establishment of order in the world, and of tranquility amongst its peoples.... The greater the decline of religion, the more grievous the waywardness of the ungodly. This cannot but lead in the end to chaos and confusion." And again: "Religion is a radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world." "As the body of man," He, in another connection, has written, "needeth a garment to clothe it, so the body of mankind must needs be adorned with the mantle of justice and wisdom. Its robe is the Revelation vouchsafed unto it by God."

(Shoghi Effendi quoting Bahá’u’lláh: The Promised Day is Come, "The Continuity of Revelation", p. 113)

[from the Writings of Bahá’u’lláh:]

#1349. HE IS THE GLORY OF GLORIES

This is that which hath descended from the realm of glory, uttered by the tongue of power and might, and revealed unto the Prophets of old. We have taken the inner essence thereof and clothed it in the garment of brevity, as a token of grace unto the righteous, that they may stand faithful unto the Covenant of God, may fulfill in their lives His trust, and in the realm of spirit obtain the gem of Divine virtue.

(Bahá’u’lláh: The Hidden Words, Arabic Introduction)

#1350. O MY FRIENDS! Call ye to mind that covenant ye have entered into with Me upon Mount Paran.... Of a certainty pride and rebellion have effaced it from the hearts, in such wise that no trace thereof remaineth.

(Bahá’u’lláh: The Hidden Words, Persian #71)

#1351. Moses....brought tidings of joy unto the people of Israel, imparting consolation to their souls, and assurance to their hearts. To this testify the records of the sacred books.... it is not Our wish to relate the stories of the days that are past. God is Our witness that what We even now mention is...that...the ignorant be led unto the ocean of divine knowledge,.... Otherwise, this servant regardeth the consideration of such records a grave mistake and a grievous transgression.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 68, pp. 58-59)

#1352. Nay, rather, by corruption of the text is meant that in which all Muslim divines are engaged today, that is the interpretation of God’s holy Book in accordance with their idle imaginings and vain desires. And as the Jews, in the time of Muhammad, interpreted those verses of the Pentateuch, that referred to His Manifestation, after their own fancy, and refused to be satisfied with His holy utterance, the charge of "perverting" the text was therefore pronounced against them. Likewise, it is clear, how in this day, the people of the Qur’án have perverted the text of God’s holy Book, concerning the signs of the expected Manifestation, and interpreted it according to their inclination and desires.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 93, pp. 80-81)

[from the talks of ‘Abdu’l-Bahá:]

#1353. In the beginning the tree was in all its beauty, and full of blossoms and fruits, but at last it became old and entirely fruitless, and it withered and decayed. This is why the True Gardener plants again an incomparable young tree of the same kind and species, which grows and develops day by day, and spreads a wide shadow in the divine garden, and yields admirable fruit. So it is with religions; through the passing of time they change from their original foundation, the truth of the Religion of God entirely departs, and the spirit of it does not stay; heresies appear, and it becomes a body without a soul. That is why it is renewed.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 43: "The Two Classes of Prophets", p. 166)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1354. All these divisions we see on all sides, all these disputes and opposition, are caused because men cling to ritual and outward observances, and forget the simple, underlying truth. It is the outward practices of religion that are so different, and it is they that cause disputes and enmity—while the reality is always the same, and one. The Reality is the Truth, and truth has no division. Truth is God’s guidance, it is the light of the world, it is love, it is mercy.

(‘Abdu’l-Bahá: Paris Talks, "Words Spoken by ‘Abdu’l-Bahá in Pastor Wagner’s Church (Foyer de L’ame) in Paris, November 26th", pp. 120-121)

#1355. We should...detach ourselves from the external forms and practices of religion. We must realize that these forms and practices, however beautiful, are but garments clothing the warm heart and the living limbs of Divine truth.

(‘Abdu’l-Bahá: Paris Talks, "The First Principle—Search after Truth, 4 Avenue de Camoens, Paris, November 10th", p. 136)

#1356. Inasmuch as human interpretations and blind imitations differ widely, religious strife and disagreement have arisen among mankind, the light of true religion has been extinguished and the unity of the world of humanity destroyed.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 May 1912, Talk at Free Religious Association, or Unitarian Conference, Boston, Massachusetts, From Stenographic Notes", p. 141)

#1357. ....day by day the power of the Kingdom in human hearts is weakened, and material forces gain the ascendancy. The divine signs are becoming less and less, and human evidences grow stronger. They have reached such a degree that materialists are advancing and aggressive while divine forces are waning and vanishing. Irreligion has conquered religion.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "31 May 1912, Talk at Town Hall, Fanwood, New Jersey, From Persian Notes", p. 161)

#1358. When the sun sets, it is the time for bats to fly. They come forth because they are creatures of the night. When the lights of religion become darkened, the materialists appear.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", p. 179)

#1359. Consider to what a remarkable extent the spirituality of people has been overcome by materialism.... Although some attend churches and temples of worship and devotion, it is in accordance with the traditions and imitations of their fathers and not for the investigation of reality. For it is evident they have not found reality and are not engaged in its adoration.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 July 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Emma C. Melick and Howard MacNutt", p. 221)

#1360. Every nation is holding to its traditional religious forms. The light of reality is obscured. Were these various nations to investigate reality, there is no doubt they would attain to it. As reality is one, all nations would then become as one nation.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 July 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Emma C. Melick and Howard MacNutt", p. 221)

#1361. Man has opposed the will of God and acted in opposition to the plan of God. Therefore, from the beginning of history to the present time the world of humanity has had no lasting rest.... In the nineteenth century....darkness of imitations and forms had enveloped religious belief. The people of religions were in constant warfare, filled with enmity, hatred and bitterness. In the midst of these conditions Bahá’u’lláh appeared.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "1 September 1912, Talk at Church of the Messiah, Montreal, Canada, From Stenographic Notes", pp. 297-298)

[from the Writings of Bahá’u’lláh:]

#1362. The vitality of men’s belief in God is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corrosion of ungodliness is eating into the vitals of human society; what else but the Elixir of His potent Revelation can cleanse and revive it? Is it within human power, O Hakim, to effect in the constituent elements of any of the minute and indivisible particles of matter so complete a transformation as to transmute it into purest gold? Perplexing and difficult as this may appear, the still greater task of converting satanic strength into heavenly power is one that We have been empowered to accomplish. The Force capable of such a transformation transcendeth the potency of the Elixir itself. The Word of God, alone, can claim the distinction of being endowed with the capacity required for so great and far-reaching a change.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCIX, p. 200)

#1363. That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith.

(Bahá’u’lláh addressing Queen Victoria: Summons of the Lord of Hosts, "Súriy-i-Haykal" or "Súrih of the Temple", paragraph 176, p. 91)

#1364. I testify that no sooner had the First Word proceeded, through the potency of Thy will and purpose, out of His mouth, and the First Call gone forth from His lips than the whole creation was revolutionized, and all that are in the heavens and all that are on earth were stirred to the depths. Through that Word the realities of all created things were shaken, were divided, separated, scattered, combined and reunited, disclosing, in both the contingent world and the heavenly kingdom, entities of a new creation, and revealing, in the unseen realms, the signs and tokens of Thy unity and oneness. Through that Call Thou didst announce unto all Thy servants the advent of Thy most great Revelation and the appearance of Thy most perfect Cause.

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXVIII, pp. 295-296)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1365. It is evident...that the divine teachings are intended to create a bond of unity in the human world and establish the foundations of love and fellowship among mankind.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "12 May 1912, Talk at Meeting of International Peace Forum, Grace Methodist Episcopal Church, West 104th Street, New York, Notes by Esther Foster", p. 117)

#1366. Therefore, it is our duty in this radiant century to investigate the essentials of divine religion, seek the realities underlying the oneness of the world of humanity and discover the source of fellowship and agreement which will unite mankind in the heavenly bond of love. This unity is the radiance of eternity, the divine spirituality, the effulgence of God and the bounty of the Kingdom.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "25 May 1912, Huntington Chambers, Boston, Massachusetts, From Stenographic Notes", p. 144)

#1367. Just as in the world of politics there is need for free thought, likewise in the world of religion there should be the right of unrestricted individual belief.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "16 June 1912, Talk at Central Congregational Church, Hancock Street, Brooklyn, New York, Notes by Esther Foster", p. 197)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#1368. When the darkness of ignorance and heedlessness concerning the Realm of eternity...had encircled the universe, then the resplendent Luminary dawned and the brilliant Light illumined the horizon of the East. Hence, the Sun of Reality shone forth, scattering the sparkling lights of the Kingdom to the East and to the West. Those who had seeing eyes...have beheld that reality of things in themselves, have discovered the mysteries of the Kingdom, were released from superstition and doubts, perceived the lights of Truth, and became...intoxicated with the cup of the love of God...sacrificing their minds and their lives upon the altar of Love.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 352)

[from the Writings of Bahá’u’lláh:]

#1369. I have no will but Thy will, O my Lord, and cherish no desire except Thy desire. From my pen floweth only the summons which Thine own exalted pen hath voiced, and my tongue uttereth naught save what the Most Great Spirit hath itself proclaimed in the kingdom of Thine eternity. I am stirred by nothing else except the winds of Thy will, and breathe no word except the words which, by Thy leave and Thine inspiration, I am led to pronounce.

(Bahá’u’lláh: Prayers and Meditations, Selection LXVI, p. 108)

#1370. All-praise be to Thee, O Lord, my God! I know not how to sing Thy praise, how to describe Thy glory, how to call upon Thy Name. If I call upon Thee by Thy Name, the All-Possessing, I am compelled to recognize that He Who holdeth in His hand the immediate destinies of all created things is but a vassal dependent upon Thee, and is the creation of but a word proceeding from Thy mouth.

(Bahá’u’lláh: Prayers and Meditations, Selection LXXV, p. 123)

#1371. I can utter no word, O my God, unless I be permitted by Thee, and can move in no direction until I obtain Thy sanction. It is Thou, O my God, Who hast called me into being through the power of Thy might, and hast endued me with Thy grace to manifest Thy Cause.

(Bahá’u’lláh: Prayers and Meditations, Selection CXXII, p. 208)

#1372. I lay asleep on my couch, O my God, when lo, the gentle winds of Thy grace and Thy loving-kindness passed over me, and wakened me through the power of Thy sovereignty and Thy gifts, and bade me arise before Thy servants, and speak forth Thy praise, and glorify Thy word.

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXIX, p. 306)

#1373. I was but a man like others, asleep upon My couch, when lo, the breezes of the All-Glorious were wafted over Me, and taught Me the knowledge of all that hath been. This thing is not from Me, but from One Who is Almighty and All-Knowing. And He bade Me lift up My voice between earth and heaven, and for this there befell Me what hath caused the tears of every man of understanding to flow. The learning current amongst men I studied not; their schools I entered not. Ask of the city wherein I dwelt, that thou mayest be well assured that I am not of them who speak falsely. This is but a leaf which the winds of the will of thy Lord, the Almighty, the All-Praised, have stirred. Can it be still when the tempestuous winds are blowing?

(Bahá’u’lláh addressing Násiri’d-Dín Sháh in "Lawh-i-Sultan": The Summons of the Lord of Hosts, "Súriy-i-Haykal" or "Súrih of the Temple", paragraph 192, p. 98)

#1374. The Breathings of the Divine Spirit awoke Him, and bade Him arise and proclaim His Revelation. No sooner was He roused from His slumber than He lifted up His voice and summoned the whole of mankind unto God, the Lord of all worlds. We have been moved to reveal these words in consideration of the weakness and frailty of men; otherwise, the Cause We have proclaimed is such as no pen can ever describe, nor any mind conceive its greatness.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XLIV, p. 99)

#1375. The Ancient Beauty hath consented to be bound with chains that mankind may be released from its bondage, and hath accepted to be made a prisoner within this most mighty Stronghold that the whole world may attain unto true liberty. He hath drained to its dregs the cup of sorrow, that all the peoples of the earth may attain unto abiding joy, and be filled with gladness. This is of the mercy of your Lord, the Compassionate, the Most Merciful.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XLV, p. 99)

#1376. Say: O people! Withhold not from yourselves the grace of God and His mercy. Whoso withholdeth himself therefrom is indeed in grievous loss. What, O people! Do ye worship the dust, and turn away from your Lord, the Gracious, the All-Bountiful? Fear ye God, and be not of those who perish. Say: The Book of God hath been sent down in the form of this Youth. Hallowed, therefore, be God, the most excellent of makers! Take ye good heed, O peoples of the world, lest ye flee from His face. Nay, make haste to attain His presence, and be of them that have returned unto Him. Pray to be forgiven, O people, for having failed in your duty towards God, and for having trespassed against His Cause, and be not of the foolish. He it is Who hath created you; He it is Who hath nourished your souls through His Cause, and enabled you to recognize Him Who is the Almighty, the Most Exalted, the All-Knowing. He it is Who hath unveiled to your eyes the treasures of His knowledge, and caused you to ascend unto the heaven of certitude—the certitude of His resistless, His irrefutable, and most exalted Faith. Beware that ye do not deprive yourselves of the grace of God, that ye do not bring to naught your works, and do not repudiate the truth of this most manifest, this lofty, this shining, and glorious Revelation. Judge ye fairly the Cause of God, your Creator, and behold that which hath been sent down from the Throne on high, and meditate thereon with innocent and sanctified hearts. Then will the truth of this Cause appear unto you as manifest as the sun in its noon-tide glory. Then will ye be of them that have believed in Him.

Say: The first and foremost testimony establishing His truth is His own Self. Next to this testimony is His Revelation. For whoso faileth to recognize either the one or the other He hath established the words He hath revealed as proof of His reality and truth. This is, verily, an evidence of His tender mercy unto men. He hath endowed every soul with the capacity to recognize the signs of God. How could He, otherwise, have fulfilled His testimony unto men, if ye be of them that ponder His Cause in their hearts. He will never deal unjustly with any one, neither will He task a soul beyond its power. He, verily, is the Compassionate, the All-Merciful.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LII, pp. 104-106)

#1377. The Book of God is wide open, and His Word is summoning mankind unto Him. No more than a mere handful, however, hath been found willing to cleave to His Cause, or to become the instruments for its promotion. These few have been endued with the Divine Elixir that can, alone, transmute into purest gold the dross of the world, and have been empowered to administer the infallible remedy for all the ills that afflict the children of men.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCII, p. 183)

#1378. I have, moreover, with the hand of divine power, unsealed the choice wine of My Revelation, and have wafted its holy, its hidden, and musk-laden fragrance upon all created things. Who else but yourselves is to be blamed if ye choose to remain unendowed with so great an outpouring of God’s transcendent and all-encompassing grace, with so bright a revelation of His resplendent mercy?

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLIII, p. 328)

#1379. O My servants! There shineth nothing else in Mine heart except the unfading light of the Morn of Divine guidance, and out of My mouth proceedeth naught but the essence of truth, which the Lord your God hath revealed. Follow not, therefore, your earthly desires, and violate not the Covenant of God, nor break your pledge to Him.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLIII, p. 328)

#1380. God is My witness that this Wronged One hath had no purpose except to convey the Word of God. Blessed are the fair-minded, and woe betide them that have turned aside.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 161)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1381. The glorious Sun of Truth has once again risen in the East. From the far horizon of Persia its radiance is spreading far and wide, dispersing the dense clouds of superstition. The light of the unity of mankind is beginning to illumine the world, and soon the banner of Divine harmony and the solidarity of nations will be flying high in the Heavens. Yea, the breezes of the Holy Spirit will inspire the whole world!

(‘Abdu’l-Bahá: Paris Talks, "There can be no True Happiness and Progress without Spirituality, November 21st", p. 109)

#1382. He bore these ordeals, suffered these calamities and difficulties in order that a manifestation of selflessness and service might become apparent in the world of humanity; that the Most Great Peace should become a reality; that human souls might appear as the angels of heaven; that heavenly miracles would be wrought among men; that human faith should be strengthened and perfected; that the precious, priceless bestowal of God—the human mind—might be developed to its fullest capacity in the temple of the body; and that man might become the reflection and likeness of God, even as it hath been revealed in the Bible, "Let us make man in our image."

Briefly, the Blessed Perfection bore all these ordeals and calamities in order that our hearts might become enkindled and radiant, our spirits be glorified, our faults become virtues, our ignorance be transformed into knowledge; in order that we might attain the real fruits of humanity and acquire heavenly graces; in order that, although pilgrims upon earth, we should travel the road of the heavenly Kingdom, and, although needy and poor, we might receive the treasures of eternal life. For this has He borne these difficulties and sorrows.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "18 April 1912, Talk at Home of Mr. and Mrs. Marshall L. Emery, 273 West Ninetieth Street, New York, Notes by Miss Dixon", p. 28)

#1383. The Books of Bahá’u’lláh number more than one hundred. Each one is an evident proof sufficient for mankind; each one from foundation to apex proclaims the essential unity of God and humanity, the love of God, the abolition of war and the divine standard of peace. Each one also inculcates divine morality, the manifestation of lordly graces—in every word a book of meanings. For the Word of God is collective wisdom, absolute knowledge and eternal truth.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 May 1912, Talk at Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York, Notes by Howard MacNutt", p. 154)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#1384. Verily, I say unto you that the Word of God has assuredly been explained and has become an evident sign and a strong and solid proof, and its traces shall be spread in the East and West, and to these all heads shall bow and all souls shall submit and kneel down with their faces to the ground.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 360)

[from the Writings of Bahá’u’lláh:]

#1385. O COMRADES! The gates that open on the Placeless stand wide and the habitation of the loved one is adorned with the lovers’ blood, yet all but a few remain bereft of this celestial city, and even of these few, none but the smallest handful hath been found with a pure heart and sanctified spirit.

(Bahá’u’lláh: The Hidden Words, Persian #17)

#1386. Immerse yourselves in the ocean of My words, that ye may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths. Take heed that ye do not vacillate in your determination to embrace the truth of this Cause—a Cause through which the potentialities of the might of God have been revealed, and His sovereignty established. With faces beaming with joy, hasten ye unto Him. This is the changeless Faith of God, eternal in the past, eternal in the future. Let him that seeketh, attain it; and as to him that hath refused to seek it—verily, God is Self-Sufficient, above any need of His creatures.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 182, pp. 85-86)

#1387. Whatever duty Thou hast prescribed unto Thy servants of extolling to the utmost Thy majesty and glory is but a token of Thy grace unto them, that they may be enabled to ascend unto the station conferred upon their own inmost being, the station of the knowledge of their own selves.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection I, pp. 4-5)

#1388. ....immerse yourselves in this Ocean in whose depths lay hidden the pearls of wisdom and of utterance, an ocean that surgeth in My name, the All-Merciful.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XIV, p. 33)

#1389. My sorrows are for those who have involved themselves in their corrupt passions, and claim to be associated with the Faith of God, the Gracious, the All-Praised.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XLVI, p. 100)

#1390. Incline your ears, O friends of God, to the voice of Him Whom the world hath wronged, and hold fast unto whatsoever will exalt His Cause. He, verily, guideth whomsoever He pleaseth unto His straight Path. This is a Revelation that infuseth strength into the feeble, and crowneth with wealth the destitute.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCII, pp. 183-184)

#1391. It is incumbent upon thee, and upon the followers of Him Who is the Eternal Truth, to summon all men to whatsoever shall sanctify them from all attachment to the things of the earth and purge them from its defilements,....

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection C, p. 202)

#1392. We verily behold your actions. If We perceive from them the sweet smelling savor of purity and holiness, We will most certainly bless you.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLI, p. 307)

#1393. Should any man, in this Day, arise and, with absolute detachment from all that is in the heavens and all that is on the earth, set his affections on Him Who is the Day Spring of God’s holy Revelation, he will, verily, be empowered to subdue all created things, through the potency of one of the Names of the Lord, his God, the All-Knowing, the All-Wise.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLIX, p. 319)

#1394. Release yourselves, O nightingales of God, from the thorns and brambles of wretchedness and misery, and wing your flight to the rose-garden of unfading splendor. O My friends that dwell upon the dust! Haste forth unto your celestial habitation. Announce unto yourselves the joyful tidings: "He Who is the Best-Beloved is come! He hath crowned Himself with the glory of God’s Revelation, and hath unlocked to the face of men the doors of His ancient Paradise." Let all eyes rejoice, and let every ear be gladdened, for now is the time to gaze on His beauty, now is the fit time to hearken to His voice. Proclaim unto every longing lover: "Behold, your Well-Beloved hath come among men!" and to the messengers of the Monarch of love impart the tidings: "Lo, the Adored One hath appeared arrayed in the fullness of His glory!" O lovers of His beauty! Turn the anguish of your separation from Him into the joy of an everlasting reunion, and let the sweetness of His presence dissolve the bitterness of your remoteness from His court.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLI, pp. 319-320)

#1395. O My servants! My holy, My divinely ordained Revelation may be likened unto an ocean in whose depths are concealed innumerable pearls of great price, of surpassing luster. It is the duty of every seeker to bestir himself and strive to attain the shores of this ocean, so that he may, in proportion to the eagerness of his search and the efforts he hath exerted, partake of such benefits as have been pre-ordained in God’s irrevocable and hidden Tablets. If no one be willing to direct his steps towards its shores, if every one should fail to arise and find Him, can such a failure be said to have robbed this ocean of its power or to have lessened, to any degree, its treasures? How vain, how contemptible, are the imaginations which your hearts have devised, and are still devising! O My servants! The one true God is My witness! This most great, this fathomless and surging Ocean is near, astonishingly near, unto you. Behold it is closer to you than your life-vein! Swift as the twinkling of an eye ye can, if ye but wish it, reach and partake of this imperishable favor, this God-given grace, this incorruptible gift, this most potent and unspeakably glorious bounty.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLIII, p. 326)

#1396. Thou comest from the world of holiness—bind not thine heart to the earth; thou art a dweller in the court of nearness—choose not the homeland of the dust.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Contentment", p. 35)

#1397. Do not busy yourselves in your own concerns; let your thoughts be fixed upon that which will rehabilitate the fortunes of mankind and sanctify the hearts and souls of men. This can best be achieved through pure and holy deeds, through a virtuous life and a goodly behaviour.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 86)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1398. We must look higher than all earthly thoughts; detach ourselves from every material idea, crave for the things of the spirit; fix our eyes on the everlasting bountiful Mercy of the Almighty, who will fill our souls with the gladness of joyful service to His command "Love One Another".

(‘Abdu’l-Bahá: Paris Talks, "The Universal Love, October 24th", p. 39)

#1399. We must use our utmost endeavors in order that the Holy Spirit may influence minds and hearts toward peace, the bounties of God surround, the divine effulgences become successive, human souls advance, minds expand in wider vision, souls become more holy and the world of humanity be rid of its great menace.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "16 September 1912, Talk at Home of Mrs. Corinne True, 5338 Kenmore Avenue, Chicago, Illinois, Notes by Gertrude Buikema", p. 322)

#1400. Verily, God has chosen you for His love and knowledge; God has chosen you for the worthy service of unifying mankind; God has chosen you for the purpose of investigating reality and promulgating international peace; God has chosen you for the progress and development of humanity, for spreading and proclaiming true education, for the expression of love toward your fellow creatures and the removal of prejudice; God has chosen you to blend together human hearts and give light to the human world. The doors of His generosity are wide, wide open to us; but we must be attentive, alert and mindful, occupied with service to all mankind, appreciating the bestowals of God and ever conforming to His will.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "24 September 1912, Talk at Home of Mrs. Roberts, Denver, Colorado, From Stenographic Notes", pp. 334-335)

[from the Writings of Bahá’u’lláh:]

#1401. O SON OF SPIRIT! Ask not of Me that which We desire not for thee, then be content with what We have ordained for thy sake, for this is that which profiteth thee, if therewith thou dost content thyself.

(Bahá’u’lláh: The Hidden Words, Arabic #18)

#1402. Know thou, O fruit of My Tree, that the decrees of the Sovereign Ordainer, as related to fate and predestination, are of two kinds. Both are to be obeyed and accepted. The one is irrevocable, the other is, as termed by men, impending. To the former all must unreservedly submit, inasmuch as it is fixed and settled. God, however, is able to alter or repeal it. As the harm that must result from such a change will be greater than if the decree had remained unaltered, all, therefore, should willingly acquiesce in what God hath willed and confidently abide by the same.

The decree that is impending, however, is such that prayer and entreaty can succeed in averting it.

God grant that thou who art the fruit of My Tree, and they that are associated with thee, may be shielded from its evil consequences.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXVIII, p. 133)

#1403. He is the prayer-hearing, prayer-answering God!

(Bahá’u’lláh: Bahá’í Prayers (US), "Spiritual Growth" section, p. 169)

[from the Writings of the Báb:]

#1404. Is there any Remover of difficulties save God? Say: Praised be God! He is God! All are His servants and all abide by His bidding!

(The Báb: Selections from the Writings of the Báb, "Prayers and Meditations", p. 217)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1405. God will answer the prayer of every servant if that prayer is urgent. His mercy is vast, illimitable. He answers the prayers of all His servants. He answers the prayer of this plant. The plant prays potentially, "O God! Send me rain!" God answers the prayer, and the plant grows. God will answer anyone. He answers prayers potentially. Before we were born into this world did we not pray, "O God! Give me a mother; give me two fountains of bright milk; purify the air for my breathing; grant me rest and comfort; prepare food for my sustenance and living"? Did we not pray potentially for these needed blessings before we were created? When we came into this world, did we not find our prayers answered? Did we not find mother, father, food, light, home and every other necessity and blessing, although we did not actually ask for them? Therefore, it is natural that God will give to us when we ask Him. His mercy is all-encircling.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "5 August 1912, Talk at Dublin Inn, Dublin, New Hampshire, Notes by Howard MacNutt", pp. 246-247)

[from the Writings of Bahá’u’lláh:]

#1406. O Thou Who art the Lord of all names and the Maker of the heavens! I beseech Thee by them Who are the Day-Springs of Thine invisible Essence, the Most Exalted, the All-Glorious, to make of my prayer a fire that will burn away the veils which have shut me out from Thy beauty, and a light that will lead me unto the ocean of Thy Presence.

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXXIII, "Long Obligatory Prayer", p. 317)

#1407. Make my prayer, O my Lord, a fountain of living waters whereby I may live as long as Thy sovereignty endureth, and may make mention of Thee in every world of Thy worlds.

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXXIII, "Long Obligatory Prayer", p. 318)

#1408. ....the faith of no man can be conditioned by any one except himself.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXV, p. 143)

[from the Writings of ‘Abdu’l-Bahá:]

#1409. O Lord, my God! ....illumine my brow with the light of adoration in Thy court of holiness, and of prayer to Thy Kingdom of grandeur.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #237, p. 319)

#1410. Know thou of a certainty that every house wherein the anthem of praise is raised to the Realm of Glory in celebration of the Name of God is indeed a heavenly home, and one of the gardens of delight in the Paradise of God.

(‘Abdu’l-Bahá: from a Tablet translated from Arabic, quoted in the compilation Family Life, Selection #25)

[from the talks of ‘Abdu’l-Bahá:]

#1411. [‘Abdu’l-Bahá answered the following question, published in both The Divine Art of Living (p. 26 #1) and Bahá’u’lláh and the New Era. The question and answer appeared in the Divine Art of Living. In BNE, only the answer appeared.]

As to thy question, "Why pray? What is the wisdom thereof, for God has established everything and executes all affairs after the best order and He ordains everything according to a becoming measure and puts things in their places witht he greatest of perfection—therefore what is the wisdom in beseeching and supplicating and in stating one’s wants and seeking help?"

Know thou, verily, it is becoming in a weak one to supplicate to the Strong One, and it behooveth a seeker of bounty to beseech the Glorious Bountiful One. When one supplicates to his Lord, turns to Him and seeks bounty from His Ocean, this supplication brings light to his heart, illumination to his sight, life to his soul and exaltation to his being.

During thy supplications to God and thy reciting, "Thy Name is my healing," consider how thine heart is cheered, thy soul delighted by the spirit of the love of God, and thy mind attracted to the Kingdom of God! By these attractions one’s ability and capacity increase. When the vessel is enlarged the water increases, and when the thirst grows the bounty of the cloud becomes agreeable to the taste of man. This is the mystery of supplication and the wisdom of stating one’s wants.

(‘Abdu’l-Bahá, quoted in Esslemont: Bahá’u’lláh and the New Era, p. 93)

#1412. Let my heart be dilated with joy through the spirit of confirmation from Thy kingdom, and brighten my eyes by beholding the hosts of divine assistance descending successively upon me from the kingdom of Thine omnipotent glory.

(‘Abdu’l-Bahá: Bahá’í Prayers (US edition), "Detachment" section, p. 57)

#1413. Reveal then Thyself, O Lord, by Thy merciful utterance and the mystery of Thy divine being, that the holy ecstasy of prayer may fill our souls—a prayer that shall rise above words and letters and transcend the murmur of syllables and sounds—that all things may be merged into nothingness before the revelation of Thy splendor.

(‘Abdu’l-Bahá: Bahá’í Prayers (US edition), "Firmness in the Covenant" section, p. 70)

[from the Writings of ‘Abdu’l-Bahá (no authority):]

#1414. O thou spiritual friend! Thou hast asked the wisdom of prayer. Know thou that prayer is indispensable and obligatory, and man under no pretext whatsoever is excused from performing the prayer unless he be mentally unsound, or an insurmountable obstacle prevent him. The wisdom of prayer is this: That it causeth a connection between the servant and the True One, because in that state man with all heart and soul turneth his face towards His Highness the Almighty, seeking His association and desiring His love and compassion. The greatest happiness for a lover is to converse with his beloved, and the greatest gift for a seeker is to become familiar with the object of his longing; that is why with every soul who is attracted to the Kingdom of God, his greatest hope is to find an opportunity to entreat and supplicate before his Beloved, appeal for His mercy and grace and be immersed in the ocean of His utterance, goodness and generosity.

Besides all this, prayer and fasting is the cause of awakening and mindfulness and conducive to protection and preservation from tests.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 368)

[from the Writings of Bahá’u’lláh:]

#1415. The traditions established the fact that in all Dispensations the law of prayer hath constituted a fundamental element of the Revelation of all the Prophets of God—a law the form and the manner of which hath been adapted to the varying requirements of every age. Inasmuch as every subsequent Revelation hath abolished the manners, habits, and teachings that have been clearly, specifically, and firmly established by the former Dispensation, these have accordingly been symbolically expressed in terms of "sun" and "moon".

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 39, pp. 36-37)

#1416. We have caused the rivers of Divine utterance to proceed out of Our throne, that the tender herbs of wisdom and understanding may spring forth from the soil of your hearts. Will ye not be thankful? They who disdain to worship their Lord shall be of those who are cast off.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XVIII, p. 43)

#1417. The spirit that animateth the human heart is the knowledge of God, and its truest adorning is the recognition of the truth that "He doeth whatsoever He willeth, and ordaineth that which He pleaseth."

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXXIV, p. 291)

#1418. Intone, O My servant, the verses of God that have been received by thee, as intoned by them who have drawn nigh unto Him, that the sweetness of thy melody may kindle thine own soul, and attract the hearts of all men. Whoso reciteth, in the privacy of his chamber, the verses revealed by God, the scattering angels of the Almighty shall scatter abroad the fragrance of the words uttered by his mouth, and shall cause the heart of every righteous man to throb. Though he may, at first, remain unaware of its effect, yet the virtue of the grace vouchsafed unto him must needs sooner or later exercise its influence upon his soul. Thus have the mysteries of the Revelation of God been decreed by virtue of the Will of Him Who is the Source of power and wisdom.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXXVI, p. 295)

#1419. Your behavior towards your neighbor should be such as to manifest clearly the signs of the one true God, for ye are the first among men to be re-created by His Spirit, the first to adore and bow the knee before Him, the first to circle round His throne of glory. I swear by Him Who hath caused Me to reveal whatever hath pleased Him! Ye are better known to the inmates of the Kingdom on high than ye are known to your own selves.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLVII, pp. 316-317)

#1420. In the Prayer of Fasting We have revealed: "Should Thy Will decree that out of Thy mouth these words proceed and be addressed unto them, ‘Observe, for My Beauty’s sake, the fast, O people, and set no limit to its duration,’ I swear by the majesty of Thy glory, that every one of them will faithfully observe it, will abstain from whatsoever will violate Thy law, and will continue to do so until they yield up their souls unto Thee." In this consisteth the complete surrender of one’s will to the Will of God.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLX, pp. 337-338)

#1421. I render Thee thanks, O Thou Who hast lighted Thy fire within my soul, and cast the beams of Thy light into my heart, that Thou hast taught Thy servants how to make mention of Thee, and revealed unto them the ways whereby they can supplicate Thee, through Thy most holy and exalted tongue, and Thy most august and precious speech. But for Thy leave, who is there that could venture to express Thy might and Thy grandeur; and were it not for Thine instruction, who is the man that could discover the ways of Thy pleasure in the kingdom of Thy creation?

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXVI, p. 283)

#1422. I beseech Thee, O my God, by Thy Beauty that shineth forth above the horizon of eternity, a Beauty before which as soon as it revealeth itself the kingdom of beauty boweth down in worship, magnifying it in ringing tones, to grant that I may die to all that I possess and live to whatsoever belongeth unto Thee.

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXVII, p. 290)

#1423. Whatsoever is revealed by Thee is the desire of my heart and the beloved of my soul.

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXXIII, "Long Obligatory Prayer", p. 318)

#1424. Praise be unto Thee, O our God, that Thou hast sent down unto us that which draweth us nigh unto Thee, and supplieth us with every good thing sent down by Thee in Thy Books and Thy Scriptures. Protect us, we beseech Thee, O my Lord, from the hosts of idle fancies and vain imaginations. Thou, in truth, art the Mighty, the All-Knowing.

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXXIII, "Long Obligatory Prayer", p. 323)

#1425. ....every man may testify, in himself, by himself, in the station of the Manifestation of his Lord, that verily there is no God save Him, and that every man may thereby win his way to the summit of realities, until none shall contemplate anything whatsoever but that he shall see God therein.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, pp. 1-2)

[from the Writings of Bahá’u’lláh (no authority):]

#1426. Some other commandments have been also revealed in the style of prayer. Blessed are those who attain! Blessed are those who practice!

(Bahá’u’lláh in the compilation Bahá’í World Faith, p. 203)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1427. This is the glorious time of which the Lord Jesus Christ spoke when He told us to pray "Thy Kingdom come, Thy Will be done on earth as it is in Heaven". I hope that this is also your expectation and great desire.

(‘Abdu’l-Bahá: Paris Talks, "Discourse at ‘L’Alliance Spiritualiste’, Salle de l'Athenee, St. Germain, Paris, November 9th", p. 88)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#1428. ....set to music the verses and the divine words so that they may be sung with soul-stirring melody, in the Assemblies and gatherings, and that the hearts of the listeners may become tumultuous and rise towards the Kingdom of Abhá in supplication and prayer.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 378)

[Writings of Shoghi Effendi:]

#1429. "Finally, He [Bahá’u’lláh] said: ‘Bid them recite: "Is there any Remover of difficulties save God? Say: Praised be God! He is God! All are His servants, and all abide by His bidding!" Tell them to repeat it five hundred times, nay, a thousand times, by day and by night, sleeping and waking, that haply the Countenance of Glory may be unveiled to their eyes, and tiers of light descend upon them.’ He Himself...recited this same verse...."

(Shoghi Effendi quoting Mírzá Aqá Ján quoting Bahá’u’lláh citing "The Remover of Difficulties" prayer revealed by the Báb: God Passes By, Chapter 7: "Bahá’u’lláh’s Banishment to Iraq", p. 119)

[from the Writings of Bahá’u’lláh:]

#1430. O SON OF BEING! Love Me, that I may love thee. If thou lovest Me not, My love can in no wise reach thee. Know this, O servant.

(Bahá’u’lláh: The Hidden Words, Arabic #5)

#1431. It is incumbent upon each one of you to engage in some occupation—such as a craft, a trade or the like. We have exalted your engagement in such work to the rank of worship of the one true God. Reflect, O people, on the grace and blessings of your Lord, and yield Him thanks at eventide and dawn.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 33, p. 30)

#1432. Worship none but God, and, with radiant hearts, lift up your faces unto your Lord, the Lord of all names.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 78, p. 48)

#1433. Arise, O people, and, by the power of God’s might, resolve to gain the victory over your own selves, that haply the whole earth may be freed and sanctified from its servitude to the gods of its idle fancies—gods that have inflicted such loss upon, and are responsible for the misery of their wretched worshippers. These idols form the obstacle that impedeth man in his efforts to advance in the path of perfection.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Dunyá" or "Tablet of the World", p. 86)

#1434. None have believed in Him except them who, through the power of the Lord of Names, have shattered the idols of their vain imaginings and corrupt desires and entered the city of certitude.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection IX, p. 12)

[from the Writings of ‘Abdu’l-Bahá:]

#1435. O Lord, my God! ....illumine my brow with the light of adoration in Thy court of holiness, and of prayer to Thy Kingdom of grandeur.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #237, p. 319)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1436. God never forsakes His children who strive and work and pray!

(‘Abdu’l-Bahá: Paris Talks, "The Pitiful Causes of War, and the Duty of Everyone to Strive for Peace, October 21st", p. 30)

#1437. If we are true Bahá’ís speech is not needed. Our actions will help on the world, will spread civilization, will help the progress of science, and cause the arts to develop. Without action nothing in the material world can be accomplished, neither can words unaided advance a man in the spiritual Kingdom. It is not through lip-service only that the elect of God have attained to holiness, but by patient lives of active service they have brought light into the world.

(‘Abdu’l-Bahá: Paris Talks, "Good Ideas must be Carried into Action, November 8th", pp. 80-81)

#1438. Therefore strive that your actions day by day may be beautiful prayers.

(‘Abdu’l-Bahá: Paris Talks, "Good Ideas must be Carried into Action, November 8th", p. 81)

#1439. What ignorance and stupidity it is to worship and adore nature, when God in His goodness has made us masters thereof.

(‘Abdu’l-Bahá: Paris Talks, "Words Spoken by ‘Abdu’l-Bahá in Pastor Wagner’s Church (Foyer de L’ame) in Paris, November 26th", p. 123)

#1440. ....men of enlightened heart worship truth on whatever horizon it appears.

(‘Abdu’l-Bahá: Paris Talks, "Theosophical Society, Paris", p. 128)

#1441. Some worship the product of their own imagination: they make for themselves an imaginary God and adore this, when the creation of their finite minds cannot be the Infinite Mighty Maker of all things visible and invisible! Others worship the sun or trees, also stones! In past ages there were those who adored the sea, the clouds, and even clay!

Today, men have grown into such adoring attachment to outward forms and ceremonies that they dispute over this point of ritual or that particular practice, until one hears on all sides of wearisome arguments and unrest. There are individuals who have weak intellects and their powers of reasoning have not developed, but the strength and power of religion must not be doubted because of the incapacity of these persons to understand.

(‘Abdu’l-Bahá: Paris Talks, "The Fourth Principle—The Acceptance of the Relation between Religion and Science, 4 Avenue de Camoens, Paris, November 24th", p. 145)

#1442. "Should Prayer take the form of action?"

‘Abdu’l-Bahá.—"Yes: In the Bahá’í Cause arts, sciences and all crafts are (counted as) worship. The man who makes a piece of notepaper to the best of his ability, conscientiously, concentrating all his forces on perfecting it, is giving praise to God. Briefly, all effort and exertion put forth by man from the fullness of his heart is worship, if it is prompted by the highest motives and the will to do service to humanity. This is worship: to serve mankind and to minister to the needs of the people. Service is prayer. A physician ministering to the sick, gently, tenderly, free from prejudice and believing in the solidarity of the human race, he is giving praise".

(‘Abdu’l-Bahá: Paris Talks, "Prayer, 97 Cadogan Gardens, London, December 26th, 1912", pp. 176-177)

[from the Writings of Bahá’u’lláh:]

#1443. We have enjoined obligatory prayer upon you, with nine rak’ahs, to be offered at noon and in the morning and the evening unto God, the Revealer of Verses. We have relieved you of a greater number, as a command in the Book of God. He, verily, is the Ordainer, the Omnipotent, the Unrestrained. When ye desire to perform this prayer, turn ye towards the Court of My Most Holy Presence, this Hallowed Spot that God hath made the Centre round which circle the Concourse on high, and which He hath decreed to be the Point of Adoration for the denizens of the Cities of Eternity, and the Source of Command unto all that are in heaven and on earth; and when the Sun of Truth and Utterance shall set, turn your faces towards the Spot that We have ordained for you. He, verily, is Almighty and Omniscient.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 6, p. 21)

[from the Writings of ‘Abdu’l-Bahá:]

#1444. O thou who art turning thy face towards God! Close thine eyes to all things else, and open them to the realm of the All-Glorious. Ask whatsoever thou wishest of Him alone; seek whatsoever thou seekest from Him alone. With a look He granteth a hundred thousand hopes, with a glance He healeth a hundred thousand incurable ills, with a nod He layeth balm on every wound, with a glimpse He freeth the hearts from the shackles of grief. He doeth as He doeth, and what recourse have we? He carrieth out His Will, He ordaineth what He pleaseth. Then better for thee to bow down thy head in submission, and put thy trust in the All-Merciful Lord.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #22, p. 51)

[from the talks of ‘Abdu’l-Bahá:]

#1445. .....you ought, in return for the love and kindness shown you by your father, to give to the poor for his sake, with greatest submission and humility implore pardon and remission of sins, and ask for the supreme mercy.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 62: "Perfections are without Limit", pp. 231-232)

[from the Writings or talks of ‘Abdu’l-Bahá:]

#1446. O seeker of Truth! If thou desirest that God may open thine eye, thou must supplicate unto God, pray to and commune with Him at midnight, saying:

O Lord, I have turned my face unto Thy kingdom of oneness and am immersed in the sea of Thy mercy. O Lord, enlighten my sight by beholding Thy lights in this dark night, and make me happy by the wine of Thy love in this wonderful age. O Lord, make me hear Thy call, and open before my face the doors of Thy heaven, so that I may see the light of Thy glory and become attracted to Thy beauty.

Verily, Thou art the Giver, the Generous, the Merciful, the Forgiving.

(‘Abdu’l-Bahá: Bahá’í Prayers (US edition), "Midnight" Prayer, p. 61)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1447. ....strive that your actions day by day may be beautiful prayers. Turn towards God, and seek always to do that which is right and noble.

(‘Abdu’l-Bahá: Paris Talks, "Good Ideas must be Carried into Action, November 8th", p. 81)

#1448. Turn to God, supplicate humbly at His threshold, seeking assistance and confirmation, that God may rend asunder the veils that obscure your vision.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", p. 293)

#1449. You must offer supplications unto the Kingdom of Abhá and seek eternal bounties from Him. You must pray that your hearts may become filled with glorious lights, even as a purified mirror; then will the lights of the Sun of Truth shine therein.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "3 December 1912, Talk at Home of Dr. and Mrs. Florian Krug, 830 Park Avenue, New York", p. 458)

#1450. You must supplicate and pray to God every night and every day, seeking His assistance and help....

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "3 December 1912, Talk at Home of Dr. and Mrs. Florian Krug, 830 Park Avenue, New York", p. 458)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#1451. Supplicate to God, pray to Him and invoke Him at midnight and at dawn. Be humble and submissive to God and chant the verses of thanksgiving at morn and eve, for that He guided thee unto the Manifest Light and showed to thee the straight Path and destined to thee the station of nearness in His wonderful Kingdom.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 359)

#1452. Know that nothing will benefit thee in this life save supplication and invocation unto God, service in His vineyard, and, with a heart full of love, be in constant servitude unto Him.

If thy daily living become difficult, soon thy Lord will bestow upon thee that which shall satisfy thee. Be patient....

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 375)

[Writings of Shoghi Effendi:]

#1453. The daily obligatory prayers are three in number.... The believer is entirely free to choose any one of those three prayers but is under the obligation of reciting one of them, and in accordance with any specific directions with which they may be accompanied.

(Shoghi Effendi: Directives of the Guardian, Selection #160, "Prayers (Daily Obligatory)", p. 60)

[from the Writings of Bahá’u’lláh:]

#1454. Recite ye the verses of God every morn and eventide. Whoso faileth to recite them hath not been faithful to the Covenant of God and His Testament, and whoso turneth away from these holy verses in this Day is of those who throughout eternity have turned away from God. Fear ye God, O My servants, one and all. Pride not yourselves on much reading of the verses or on a multitude of pious acts by night and day; for were a man to read a single verse with joy and radiance it would be better for him than to read with lassitude all the Holy Books of God, the Help in Peril, the Self-Subsisting. Read ye the sacred verses in such measure that ye be not overcome by languor and despondency. Lay not upon your souls that which will weary them and weigh them down, but rather what will lighten and uplift them, so that they may soar on the wings of the Divine verses towards the Dawning-place of His manifest signs; this will draw you nearer to God, did ye but comprehend.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 149, pp. 73-74)

#1455. Grant, I beseech Thee, O Thou Who art the Everlasting King and the Sovereign Protector of all men, that I may be enabled to manifest that which shall cause the hearts and souls of men to soar in the limitless immensity of Thy love, and to commune with Thy Spirit.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLXII, p. 311)

#1456. O SON OF LIGHT! Forget all save Me and commune with My spirit. This is of the essence of My command, therefore turn unto it.

(Bahá’u’lláh: The Hidden Words, Arabic #16)

#1457. At the dawn of every day he ["the true seeker"...taking "the step of search in the path leading to the knowledge of the Ancient of Days"] should commune with God, and with all his soul persevere in the quest of his Beloved.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 214, p. 179)

#1458. ....the meditation referred to in the words "One hour’s reflection is preferable to seventy years of pious worship" must needs be observed, so that the secret of the wretched behaviour of the people might be discovered, those people who, despite the love and yearning for truth which they profess, curse the followers of Truth when once He hath been made manifest.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 267, pp. 219-220)

#1459. I have wakened this morning with my face set toward the splendors of the Day-Star of Thy Revelation, through Which the heavens of Thy power and Thy majesty have been illumined, acknowledging Thy signs, believing in Thy Book, and holding fast unto Thy Cord.

(Bahá’u’lláh: Prayers and Meditations, Selection CLVI, p. 249)

#1460. Thou disappointest no one who hath sought Thee, nor dost Thou keep back from Thee any one who hath desired Thee.

(Bahá’u’lláh: Prayers and Meditations, Selection CLVI, p. 250)

[from the Writings or talks of ‘Abdu’l-Bahá:]

#1461. In the darksome night of despair, my eye turneth expectant and full of hope to the morn of Thy boundless favor and at the hour of dawn my drooping soul is refreshed and strengthened in remembrance of Thy beauty and perfection. He whom the grace of Thy mercy aideth, though he be but a drop, shall become the boundless ocean, and the merest atom which the outpouring of Thy loving-kindness assisteth, shall shine even as the radiant star.

(‘Abdu’l-Bahá: Bahá’í Prayers (US edition), "Nearness to God" section, p. 134)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1462. Turn your faces away from the contemplation of your own finite selves and fix your eyes upon the Everlasting Radiance; then will your souls receive in full measure the Divine Power of the Spirit and the Blessings of the Infinite Bounty.

(‘Abdu’l-Bahá: Paris Talks, ""The Eleventh Principle—The Power of the Holy Spirit, 4 Avenue de Camoens, Paris, November 18th", p. 166)

#1463. Meditation is the key for opening the doors of mysteries. In that state man abstracts himself: in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves. To illustrate this, think of man as endowed with two kinds of sight; when the power of insight is being used the outward power of vision does not see.

This faculty of meditation frees man from the animal nature, discerns the reality of things, puts man in touch with God.

This faculty brings forth from the invisible plane the sciences and arts. Through the meditative faculty inventions are made possible, colossal undertakings are carried out; through it governments can run smoothly. Through this faculty man enters into the very Kingdom of God.

(‘Abdu’l-Bahá: Paris Talks, "Address by ‘Abdu’l-Bahá at the Friends’ Meeting House, St. Martin’s Lane, London, W.C., Sunday, January 12th, 1913", p. 175)

#1464. Turn to God, supplicate humbly at His threshold, seeking assistance and confirmation, that God may rend asunder the veils that obscure your vision. Then will your eyes be filled with illumination, face to face you will behold the reality of God and your heart become completely purified from the dross of ignorance, reflecting the glories and bounties of the Kingdom.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", p. 293)

#1465. The sweetest thing in this world is to obey strictly the commands of God and shun his prohibitions. Through this the attractions of the love of God will be created in human consciousness....For example, there is nothing sweeter in the world of existence than prayer. Men must live in a state of prayerfulness. The most blessed condition is the condition of prayer and supplication. Prayer is "conversation with God." The greatest attainment or the sweetest state is no other than "conversation with God." It creates spirituality, generates mindfulness and celestial feelings, begets the attraction of the Kingdom and engenders the susceptibilities of the higher intelligence. The highest attribute given to His Holiness Moses is the following verse: "God carried on a conversation with Moses."

What is prayer? It is "conversation with God." While man prays he sees himself in the presence of God. If he concentrates his attention he will surely at the time of prayer realize that he is "conversing with God." Often at night I do not sleep, and the thoughts of this world weigh heavily on my mind. I toss uneasily in my bed. Then in the darkness of the night I get up and say—"converse with God." It is most sweet and uplifting. Prayer and supplication are so effective as to inspire one’s heart for the whole day with high ideas and supreme serenity and calmness. One’s heart must be sensitive to the music of prayer. He must feel the effect of prayer. He must not be like an organ from which softest notes stream forth without having consciousness of sensation in itself.

(Star of the West, Vol. 9, No. 9, "Words of ‘Abdu’l-Bahá regarding the importance of prayer", pp. 103-104)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#1466. I now assure thee, O servant of God, that, if thy mind become empty and pure from every mention and thought and thy heart attracted wholly to the Kingdom of God, forget all else besides God and come in communion with the Spirit of God, then the Holy Spirit will assist thee with a power which will enable thee to penetrate all things, and a Dazzling Spark which enlightens all sides, a Brilliant Flame in the zenith of the heavens, will teach thee that which thou dost not know of the facts of the universe and of the divine doctrine. Verily, I say unto thee, every soul which ariseth today to guide others to the path of safety and infuse in them the Spirit of Life, the Holy Spirit will inspire that soul with evidences, proofs and facts and the lights will shine upon it from the Kingdom of God. Do not forget what I have conveyed unto thee from the breath of the Spirit. Verily, it is the shining morning and the rosy dawn which will impart unto thee the lights, reveal the mysteries and make thee competent in science, and through it the pictures of the Supreme World will be printed in thy heart and the facts of the secrets of the Kingdom of God will shine before thee.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 369)

[from the Writings of Bahá’u’lláh:]

#1467. Recite thou this prayer that hath flowed from the tongue of this Wronged One, and ponder thereon with a heart rid of all attachment, and with ears that are pure and sanctified, be attentive to its meaning, that haply thou mayest inhale the breath of detachment and have pity upon thyself and upon others: ....

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 9)

#1468. There is none other God but Thee, the Help in Peril, the Self-Subsisting.

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXXI, "Short Obligatory Prayer", p. 314)

#1469. ....grant that my name may be recorded by Thy pen of glory among Thy devoted ones....O prayer-hearing, prayer-answering God!

(Bahá’u’lláh: Bahá’í Prayers (US), "Steadfastness" section, pp. 187-188)

#1470. Take ye good heed, O peoples of the world, lest ye flee from His face. Nay, make haste to attain His presence, and be of them that have returned unto Him. Pray to be forgiven, O people, for having failed in your duty towards God, and for having trespassed against His Cause, and be not of the foolish. He it is Who hath created you; He it is Who hath nourished your souls through His Cause, and enabled you to recognize Him Who is the Almighty, the Most Exalted, the All-Knowing.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LII, pp. 104-105)

#1471. ....thy Lord....verily, will incline His ear to the prayer of every one that visiteth thee ["O House of God", addressed in this Tablet], who will circle around thee, and calleth upon Him in thy name.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LVII, p. 114)

[from the Writings of ‘Abdu’l-Bahá:]

#1472. Whenever ye enter the council-chamber, recite this prayer with a heart throbbing with the love of God and a tongue purified from all but His remembrance, that the All-Powerful may graciously aid you to achieve supreme victory: [Prayer follows in original text]

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #42, p. 86)

#1473. He is the All-Glorious!

O God, my God! Lowly and tearful, I raise my suppliant hands to Thee and cover my face in the dust of that Threshold of Thine, exalted above the knowledge of the learned, and the praise of all that glorify Thee. Graciously look upon Thy servant, humble and lowly at Thy door, with the glances of the eye of Thy mercy, and immerse him in the Ocean of Thine eternal grace.

Lord! He is a poor and lowly servant of Thine, enthralled and imploring Thee, captive in Thy hand, praying fervently to Thee, trusting in Thee, in tears before Thy face, calling to Thee and beseeching Thee....

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #237, p. 319)

#1474. With this prayer doth Thy servant call Thee, at dawntide and in the night-season. Fulfil his heart’s desire, O Lord! Illumine his heart, gladden his bosom, kindle his light, that he may serve Thy Cause and Thy servants.

Thou art the Bestower, the Pitiful, the Most Bountiful, the Gracious, the Merciful, the Compassionate.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #237, p. 320)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1475. The prayer of the prophets of God has always been, and still is: Oh God, I long to lay down my life in the path to Thee! I desire to shed my blood for Thee, and to make the supreme sacrifice.

(‘Abdu’l-Bahá: Paris Talks, "The Benefits of God to Man, 4 Avenue de Camoens, October 27th", p. 51)

#1476. Pray to God that He may strengthen you in divine virtue, so that you may be as angels in the world, and beacons of light to disclose the mysteries of the Kingdom to those with understanding hearts.

(‘Abdu’l-Bahá: Paris Talks, "The Two Natures in Man, November 1st", p. 61)

#1477. If we are sick and in distress let us implore God’s healing, and He will answer our prayer.

(‘Abdu’l-Bahá: Paris Talks, "Pain and Sorrow, November 22nd", p. 111)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#1478. O thou who warmest thyself by the fire of the love of God, spreading from the Tree of the Covenant! Let thy soul be at ease and thy heart in peace concerning the perfect success and progress which the pen is not able to express, for in a short time thou shalt see the flag of the Kingdom waving in those far and wide regions, and the lights of the Truth shining brilliantly in its dawn above those horizons, and thou shalt know that thou art the center of the circle of the love of God, the axis around which souls revolve in their way and supplication to God. Therefore, thou must widen thy heart, dilate thy breast, have patience in plenty, calmness of soul and cut thyself from everything but God! By God, the truth is, if thou goest according to the teachings of El-Abd and followest the steps of Him who is annihilated in God, thou shalt see that the cohorts of the Kingdom of God will come to thy help, one after another, and that the hosts of the Might of God will be in thy presence in steady succession, the gates of the great victory opened and the rays of the brilliant morning diffused! By thy life, O my beloved! if thou didst know what God had ordained for thee, thou wouldst fly with delight and thy happiness, gladness and joy would increase every hour. El-Bahá be upon thee!

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 363)

#1479. Thou hast written concerning the meetings and the gathering places of the believers of God. Such assemblies and congregations will greatly aid the promotion of the Word—and all the audience, whether friends or not friends, become affected. But when the friends have the intention of entering in these meetings and assemblies, they must first make the purpose pure, disengage the heart from all other reflections, ask the inexhaustible divine confirmation and with the utmost devotion and humility set their feet in the gathering-place. Let them not introduce any topic in the meeting except the mentioning of the True One, neither must they confuse that merciful assembly with perplexed outside questions. They must either teach or open their tongues in propounding argument, either commune or supplicate and pray to God, either read Tablets or give out advices or exhortations.

Make ye an effort in every meeting that the Lord’s Supper may become realized and the heavenly food descend. This heavenly food is knowledge, understanding, faith, assurance, love, affinity, kindness, purity of purpose, attraction of hearts and the union of souls. It was this manner of the Lord’s Supper which descended from the heavenly kingdom in the day of Christ. When the meeting is conducted after this manner, then ‘Abdu’l-Bahá also is present in heart and soul, though His body may not be with you.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, pp. 407-408)

#1480. O friends of ‘Abdu’l-Bahá and His co-sharers and partners in the servitude of the Lord of Hosts! Verily the greatest affair and the most important matter today is to establish a Mashriqu’l-Adhkar and to found a Temple from which the voice of praisings may rise to the Kingdom of the majestic Lord....

When the Mashriqu’l-Adhkar is accomplished, when the lights are emanating therefrom, the righteous ones are presenting themselves therein, the prayers are performed with supplication towards the mysterious Kingdom, the voice of glorification is raised to the Lord, the Supreme, then the believers shall rejoice, the hearts shall be dilated and overflow with the love of the All-living and Self-existent God. The people shall hasten to worship in that heavenly Temple, the fragrances of God will be elevated, the divine teachings will be established in the hearts like the establishment of the Spirit in mankind; the people will then stand firm in the Cause of your Lord, the Merciful. Praise and greetings be upon you.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 415)

#1481. Now some of the writings, prayers and verses of the Blessed Beauty will be mentioned in which association with the violators is forbidden. In the Iranian Commune, He says:

"Protect this Servant from the doubts of the persons who have turned away from Thee and are deprived of the sea of Thy knowledge. O God! O God! Protect this Servant through Thy bounty and generosity from the evil of Thine enemies who have broken Thy Covenant and Testament."

In another place He says: "O My God and the Aim of My Life! Protect this weak one with Thy Mighty hand from the voice of the Naegh."

Also He says: "Ye have taken one whom I hate to be thy beloved, and My enemy to be thy friend."

Also He says: "The company of the wicked ones increaseth sorrow, and the association with the pious ones removeth rust from the heart. The one who desires to associate with God, let him associate with His friends; the one who wishes to hear the Words of God, let him hear the words of His chosen ones."

Also He says: "Do not associate with the wicked, because the company of the wicked changeth the light of life into the fire of remorse. If thou asketh for the bounties of the Holy Spirit, associate with the pure ones, because they have quaffed the eternal chalice from the hands of the Cupbearer of eternity."

Also He says: "The greatest of degradation is to leave the Shadow of God and enter under the shadow of Satan."

Also He says: "O ye servants! There is nothing in this heart save the effulgences of the splendor of the morn of Meeting, and it does not speak but the absolute truth from your Lord. Therefore, do not follow self; break not God’s Covenant and violate not His Testament. Proceed with perfect steadfastness, and with heart, soul and tongue, turn unto Him, and be not of the thoughtless."

And still He says: "You have forgotten God’s Covenant and violated His Testament."

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 434)

[from the Writings of Bahá’u’lláh:]

#1482. All praise, O my God, be to Thee Who art the Source of all glory and majesty, of greatness and honor, of sovereignty and dominion, of loftiness and grace, of awe and power.

(Bahá’u’lláh: Prayers and Meditations, Selection LIX, p. 94)

#1483. Glorified art Thou, O Lord my God! I yield Thee thanks for having enabled me to recognize the Manifestation of Thyself, and for having severed me from Thine enemies, and laid bare before mine eyes their misdeeds and wicked works in Thy days, and for having rid me of all attachment to them, and caused me to turn wholly towards Thy grace and bountiful favors. I give Thee thanks, also, for having sent down upon me from the clouds of Thy will that which hath so sanctified me from the hints of the infidels and the allusions of the misbelievers that I have fixed my heart firmly on Thee, and fled from such as have denied the light of Thy countenance. Again I thank Thee for having empowered me to be steadfast in Thy love, and to speak forth Thy praise and to extol Thy virtues, and for having given me to drink of the cup of Thy mercy that hath surpassed all things visible and invisible.

Thou art the Almighty, the Most Exalted, the All-Glorious, the All-Loving.

(Bahá’u’lláh: Prayers and Meditations, Selection LXVII, p. 110)

#1484. Praised be Thou, O Lord my God! Every time I attempt to make mention of Thee, I am hindered by the sublimity of Thy station and the overpowering greatness of Thy might. For were I to praise Thee throughout the length of Thy dominion and the duration of Thy sovereignty, I would find that my praise of Thee can befit only such as are like unto me, who are themselves Thy creatures, and who have been generated through the power of Thy decree and been fashioned through the potency of Thy will.

(Bahá’u’lláh: Prayers and Meditations, Selection LXXVI, p. 125)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1485. Do you realize how much you should thank God for His blessings? If you should thank Him a thousand times with each breath, it would not be sufficient because God has created and trained you. He has protected you from every affliction and prepared every gift and bestowal. Consider what a kind Father He is. He bestows His gift before you ask. We were not in the world of existence, but as soon as we were born, we found everything prepared for our needs and comfort without question on our part. He has given us a kind father and compassionate mother, provided for us two springs of salubrious milk, pure atmosphere, refreshing water, gentle breezes and the sun shining above our heads. In brief, He has supplied all the necessities of life although we did not ask for any of these great gifts. With pure mercy and bounty He has prepared this great table. It is a mercy which precedes asking. There is another kind of mercy, which is realized after questioning and supplication. He has bestowed both upon us—without asking and with supplication. He has created us in this radiant century, a century longed for and expected by all the sanctified souls in past periods. It is a blessed century; it is a blessed day. The philosophers of history have agreed that this century is equal to one hundred past centuries. This is true from every standpoint. This is the century of science, inventions, discoveries and universal laws. This is the century of the revelation of the mysteries of God. This is the century of the effulgence of the rays of the Sun of Truth. Therefore, you must render thanks and glorification to God that you were born in this age. Furthermore, you have listened to the call of Bahá’u’lláh. Your nostrils are perfumed with the breezes of the paradise of Abhá. You have caught glimpses of the light from the horizon of the Orient. You were asleep; you are awakened. Your ears are attentive; your hearts are informed. You have acquired the love of God. You have attained to the knowledge of God. This is the most great bestowal of God. This is the breath of the Holy Spirit, and this consists of faith and assurance. This eternal life is the second birth; this is the baptism of the Holy Spirit. God has destined this station for you all. He has prepared this for you. You must appreciate the value of this bounty and engage your time in mentioning and thanking the True One.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "12 June 1912, Talk at 309 West Seventy-eighth Street, New York, Notes by Mary J. MacNutt", pp. 187-188)

#1486. You are not a large body of people, but because the lamp of guidance has been lighted in your hearts, the effects will be wonderful in the years to come. It is evident and manifest that the world will be illumined by this light; therefore, you must thank God that—praise be to God!—through His grace and favor the lamp of the most great guidance has been ignited in your hearts, and He has summoned you to His Kingdom. He has caused the call of the Supreme Concourse to reach your ears. The doors of heaven have been opened unto you. The Sun of Reality is shining upon you, the cloud of mercy is pouring down, and the breezes of providence are wafting through your souls. Although the bestowal is great and the grace is glorious, yet capacity and readiness are requisite. Without capacity and readiness the divine bounty will not become manifest and evident. No matter how much the cloud may rain, the sun may shine and the breezes blow, the soil that is sterile will give no growth. The ground that is pure and free from thorns and thistles receives and produces through the rain of the cloud of mercy. No matter how much the sun shines, it will have no effect upon the black rock, but in a pure and polished mirror its lights become resplendent. Therefore, we must develop capacity in order that the signs of the mercy of the Lord may be revealed in us. We must endeavor to free the soil of the hearts from useless weeds and sanctify it from the thorns of worthless thoughts in order that the cloud of mercy may bestow its power upon us. The doors of God are open, but we must be ready and fitted to enter. The ocean of divine providence is surging, but we must be able to swim. The bestowals of the Almighty are descending from the heaven of grace, but capacity to receive them is essential. The fountain of divine generosity is gushing forth, but we must have thirst for the living waters. Unless there be thirst, the salutary water will not assuage. Unless the soul hungers, the delicious foods of the heavenly table will not give sustenance. Unless the eyes of perception be opened, the lights of the sun will not be witnessed. Until the nostrils are purified, the fragrance of the divine rose garden will not be inhaled. Unless the heart be filled with longing, the favors of the Lord will not be evident. Unless a perfect melody be sung, the ears of the hearers will not be attracted. Therefore, we must endeavor night and day to purify the hearts from every dross, sanctify the souls from every restriction and become free from the discords of the human world. Then the divine bestowals will become evident in their fullness and glory. If we do not strive and sanctify ourselves from the defects and evil qualities of human nature, we will not partake of the bestowals of God. It is as if the sun is shining in its full glory, but no reflection is forthcoming from hearts that are black as stone. If an ocean of salubrious water is surging and we be not thirsty, what benefit do we receive? If the candle be lighted and we have no eyes, what enjoyment do we obtain from it? If melodious anthems should rise to the heavens and we are bereft of hearing, what enjoyment can we find?

Therefore, we must endeavor always, cry, supplicate and invoke the Kingdom of God to grant us full capacity in order that the bestowals of God may become revealed and manifest in us. And as we attain to these heavenly bounties, we shall offer thanks unto the threshold of oneness. Then shall we rejoice in the Lord that in this wonderful century and glorious age, under the shelter of the Kingdom of God we have enjoyed these bestowals and will arise in praise and thanksgiving.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "16 June 1912, Talk at Home of Mr. and Mrs. Howard MacNutt, 935 Eastern Parkway, Brooklyn, New York, Notes by Esther Foster", pp. 195-196)

#1487. Thankfulness is of various kinds. There is a verbal thanksgiving which is confined to a mere utterance of gratitude. This is of no importance because perchance the tongue may give thanks while the heart is unaware of it. Many who offer thanks to God are of this type, their spirits and hearts unconscious of thanksgiving. This is mere usage, just as when we meet, receive a gift and say thank you, speaking the words without significance. One may say thank you a thousand times while the heart remains thankless, ungrateful. Therefore, mere verbal thanksgiving is without effect. But real thankfulness is a cordial giving of thanks from the heart. When man in response to the favors of God manifests susceptibilities of conscience, the heart is happy, the spirit is exhilarated. These spiritual susceptibilities are ideal thanksgiving.

There is a cordial thanksgiving, too, which expresses itself in the deeds and actions of man when his heart is filled with gratitude. For example, God has conferred upon man the gift of guidance, and in thankfulness for this great gift certain deeds must emanate from him. To express his gratitude for the favors of God man must show forth praiseworthy actions. In response to these bestowals he must render good deeds, be self-sacrificing, loving the servants of God, forfeiting even life for them, showing kindness to all the creatures. He must be severed from the world, attracted to the Kingdom of Abhá, the face radiant, the tongue eloquent, the ear attentive, striving day and night to attain the good pleasure of God. Whatsoever he wishes to do must be in harmony with the good pleasure of God. He must observe and see what is the will of God and act accordingly. There can be no doubt that such commendable deeds are thankfulness for the favors of God.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "15 July 1912, Talk at Home of Dr. and Mrs. Florian Krug, 830 Park Avenue, New York, Notes by Howard MacNutt", p. 236)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#1488. In these times of thanksgiving for the bounty of the Merciful One consists in the illumination of the heart and the feeling of the soul. This is the reality of thanksgiving.

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, pp. 360-361)

[from the Writings of Bahá’u’lláh:]

#1489. With all his heart should the seeker avoid fellowship with evil doers, and pray for the remission of their sins. He should forgive the sinful, and never despise his low estate, for none knoweth what his own end shall be.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 214, p. 179)

#1490. Reflect a while, and consider how they who are the loved ones of God must conduct themselves, and to what heights they must soar. Beseech thou, at all times, thy Lord, the God of Mercy, to aid them to do what He willeth. He, verily, is the Most Powerful, the All-Glorious, the All-Knowing.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXV, p. 243)

#1491. Thou art He Who changeth through His bidding abasement into glory, and weakness into strength, and powerlessness into might, and fear into calm, and doubt into certainty.

(Bahá’u’lláh: Prayers and Meditations, Selection CLVI, p. 249)

#1492. O ye the loved ones and the trustees of God! Kings are the manifestations of the power, and the daysprings of the might and riches, of God. Pray ye on their behalf. He hath invested them with the rulership of the earth and hath singled out the hearts of men as His Own domain.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Kitáb-i-‘Ahd" or "Book of the Covenant", pp. 220-221)

[from the talks of ‘Abdu’l-Bahá:]

#1493. As we have power to pray for these souls here, so likewise we shall possess the same power in the other world, which is the Kingdom of God. Are not all the people in that world the creatures of God? Therefore, in that world also they can make progress. As here they can receive light by their supplications, there also they can plead for forgiveness and receive light through entreaties and supplications. Thus as souls in this world, through the help of the supplications, the entreaties and the prayers of the holy ones, can acquire development, so is it the same after death. Through their own prayers and supplications they can also progress, more especially when they are the object of the intercession of the Holy Manifestations.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 62: "Perfections are without Limit", p. 232)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1494. ....spiritual instinct, surely never given in vain, prompts us to pray for the welfare of those, our loved ones, who have passed out of the material world....

(‘Abdu’l-Bahá: Paris Talks, "The Evolution of the Spirit, 15 Rue Greuze, Paris, November 10th", p. 90)

#1495. Alas! we see on all sides how cruel, prejudiced and unjust is man, and how slow he is to believe in God and follow His commandments....

Therefore, I say unto you pray—pray and turn your faces to God, that He, in His infinite compassion and mercy, may help and succour these misguided ones. Pray that He will grant them spiritual understanding and teach them tolerance and mercy, that the eyes of their minds may be opened and that they may be endued with the gift of the spirit. Then would peace and love walk hand in hand through the lands, and these poor unhappy people might have rest.

(‘Abdu’l-Bahá: Paris Talks, "The Cruel Indifference of People towards the Suffering of Foreign Races, November 24th", pp. 115-116)

[Writings of Shoghi Effendi:]

#1496. In this weighty and incomparable Document [the Kitáb-i-‘Ahd or Book of His Covenant] its Author [Bahá’u’lláh]...directs the faithful to pray for the welfare of the kings of the earth,....

(Shoghi Effendi: God Passes By, Chapter 14: "The Covenant of Bahá’u’lláh", p. 239)

[from the Writings of Bahá’u’lláh:]

#1497. Thou, in truth, art the God of strength and power, Who art meet to answer them that pray Thee.

(Bahá’u’lláh: Prayers and Meditations, Selection XLIII, p. 60)

#1498. To have accepted any act or praise from Thy creatures is but an evidence of the wonders of Thy grace and bountiful favors, and a manifestation of Thy generosity and providence.

(Bahá’u’lláh: Prayers and Meditations, Selection LXVI, p. 125)

#1499. I give praise to Thee, O my God, that the fragrance of Thy loving-kindness hath enraptured me, and the gentle winds of Thy mercy have inclined me in the direction of Thy bountiful favors.

(Bahá’u’lláh: Prayers and Meditations, Selection CL, p. 240)

#1500. Thou art, verily, the Almighty, the Most Powerful, Who art wont to answer the prayers of all men!

(Bahá’u’lláh: Prayers and Meditations, Selection CLIV, p. 247)

#1501. Who is there that hath cried after Thee, and whose prayer hath remained unanswered? Where is he to be found who hath reached forth towards Thee, and whom Thou hast failed to approach?

(Bahá’u’lláh: Prayers and Meditations, Selection CLXI, p. 254)

#1502. And were I to glorify Thee, O my God, so long as the glory of Thy majesty endureth and the influence of Thy sovereignty and power will last, such a glorification could never be compared with any of the praises which Thou, as a token of Thy grace, hast taught me, and wherewith Thou hast bidden me to extol Thy virtues.

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXVIII, p. 297)

#1503. Exalted art Thou above my praise and the praise of anyone beside me, above my description and the description of all who are in heaven and all who are on earth!

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXXII, "Medium Obligatory Prayer", p. 315)

#1504. The tie of servitude established between the worshiper and the adored One, between the creature and the Creator, should in itself be regarded as a token of His gracious favor unto men, and not as an indication of any merit they may possess. To this testifieth every true and discerning believer.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCIV, pp. 193-194)

#1505. "A servant is drawn unto Me in prayer until I answer him; and when I have answered him, I become the ear wherewith he heareth...."

(Bahá’u’lláh, quoting a "famed tradition": The Seven Valleys and The Four Valleys, "Valley of Unity", p. 22)

[from the Writings or talks of ‘Abdu’l-Bahá:]

#1506. O Lord, my God and my Haven in my distress! My Shield and my Shelter in my woes! My Asylum and Refuge in time of need and in my loneliness my Companion! In my anguish my Solace, and in my solitude a loving Friend! The Remover of the pangs of my sorrows and the Pardoner of my sins!

(‘Abdu’l-Bahá: Bahá’í Prayers (US edition), "Nearness to God" section, p. 132)

[from the Writings of Bahá’u’lláh:]

#1507. The first duty prescribed by God for His servants is the recognition of Him Who is the Dayspring of His Revelation and the Fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whoso is deprived thereof hath gone astray, though he be the author of every righteous deed. It behoveth everyone who reacheth this most sublime station, this summit of transcendent glory, to observe every ordinance of Him Who is the Desire of the world. These twin duties are inseparable. Neither is acceptable without the other. Thus hath it been decreed by Him Who is the Source of Divine inspiration.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 1, p. 19)

#1508. Wash from your hearts all earthly defilements, and hasten to enter the Kingdom of your Lord, the Creator of earth and heaven,....

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 79, p. 48)

#1509. This is the infallible Balance which the Hand of God is holding, in which all who are in the heavens and all who are on the earth are weighed, and their fate determined, if ye be of them that believe and recognize this truth.... Say: Through it the poor have been enriched, the learned enlightened, and the seekers enabled to ascend unto the presence of God. Beware lest ye make it a cause of dissension amongst you. Be ye as firmly settled as the immovable mountain in the Cause of your Lord, the Mighty, the Loving.

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 183, p. 86)

#1510. O CHILDREN OF MEN! Know ye not why We created you all from the same dust? That no one should exalt himself over the other. Ponder at all times in your hearts how ye were created. Since We have created you all from one same substance it is incumbent on you to be even as one soul, to walk with the same feet, eat with the same mouth and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest. Such is My counsel to you, O concourse of light! Heed ye this counsel that ye may obtain the fruit of holiness from the tree of wondrous glory.

(Bahá’u’lláh: The Hidden Words, Arabic #68)

#1511. Open your ears that ye may hearken unto the word of God, the Help in peril, the Self-existent.

(Bahá’u’lláh: The Hidden Words, Persian #52)

#1512. O HEEDLESS ONES! Think not the secrets of hearts are hidden, nay, know ye of a certainty that in clear characters they are engraved and are openly manifest in the holy Presence.

(Bahá’u’lláh: The Hidden Words, Persian #59)

#1513. O SON OF WORLDLINESS! Pleasant is the realm of being, wert thou to attain thereto; glorious is the domain of eternity, shouldst thou pass beyond the world of mortality; sweet is the holy ecstasy if thou drinkest of the mystic chalice from the hands of the celestial Youth. Shouldst thou attain this station, thou wouldst be freed from destruction and death, from toil and sin.

(Bahá’u’lláh: The Hidden Words, Persian #70)

#1514. Purify thou, first, thy soul with the waters of renunciation, and adorn thine head with the crown of the fear of God, and thy temple with the ornament of reliance upon Him.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 2)

#1515. The Book of God is wide open, and His Word is summoning mankind unto Him. No more than a mere handful, however, hath been found willing to cleave to His Cause, or to become the instruments for its promotion. These few have been endued with the Divine Elixir that can, alone, transmute into purest gold the dross of the world, and have been empowered to administer the infallible remedy for all the ills that afflict the children of men. No man can obtain everlasting life, unless he embraceth the truth of this inestimable, this wondrous, and sublime Revelation.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XCII, p. 183)

#1516. There lay concealed within the Holy Veil, and prepared for the service of God, a company of His chosen ones who shall be manifested unto men, who shall aid His Cause, who shall be afraid of no one, though the entire human race rise up and war against them. These are the ones who, before the gaze of the dwellers on earth and the denizens of heaven, shall arise and, shouting aloud, acclaim the name of the Almighty, and summon the children of men to the path of God, the All-Glorious, the All-Praised. Walk thou in their way, and let no one dismay thee.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXIX, pp. 280-281)

#1517. Be generous in prosperity, and thankful in adversity. Be worthy of the trust of thy neighbor, and look upon him with a bright and friendly face. Be a treasure to the poor, an admonisher to the rich, an answerer of the cry of the needy, a preserver of the sanctity of thy pledge. Be fair in thy judgment, and guarded in thy speech. Be unjust to no man, and show all meekness to all men. Be as a lamp unto them that walk in darkness, a joy to the sorrowful, a sea for the thirsty, a haven for the distressed, an upholder and defender of the victim of oppression. Let integrity and uprightness distinguish all thine acts. Be a home for the stranger, a balm to the suffering, a tower of strength for the fugitive. Be eyes to the blind, and a guiding light unto the feet of the erring. Be an ornament to the countenance of truth, a crown to the brow of fidelity, a pillar of the temple of righteousness, a breath of life to the body of mankind, an ensign of the hosts of justice, a luminary above the horizon of virtue, a dew to the soil of the human heart, an ark on the ocean of knowledge, a sun in the heaven of bounty, a gem on the diadem of wisdom, a shining light in the firmament of thy generation, a fruit upon the tree of humility.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXX, p. 285)

#1518. Should any man, in this Day, arise and, with absolute detachment from all that is in the heavens and all that is on the earth, set his affections on Him Who is the Day Spring of God’s holy Revelation, he will, verily, be empowered to subdue all created things, through the potency of one of the Names of the Lord, his God, the All-Knowing, the All-Wise.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLIX, p. 319)

#1519. O peoples of the world! Forsake all evil, hold fast that which is good. Strive to be shining examples unto all mankind, and true reminders of the virtues of God amidst men. He that riseth to serve My Cause should manifest My wisdom, and bend every effort to banish ignorance from the earth. Be united in counsel, be one in thought. Let each morn be better than its eve and each morrow richer than its yesterday. Man’s merit lieth in service and virtue and not in the pageantry of wealth and riches. Take heed that your words be purged from idle fancies and worldly desires and your deeds be cleansed from craftiness and suspicion. Dissipate not the wealth of your precious lives in the pursuit of evil and corrupt affection, nor let your endeavours be spent in promoting your personal interest. Be generous in your days of plenty, and be patient in the hour of loss. Adversity is followed by success and rejoicings follow woe. Guard against idleness and sloth, and cling unto that which profiteth mankind, whether young or old, whether high or low. Beware lest ye sow tares of dissension among men or plant thorns of doubt in pure and radiant hearts.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Hikmat" or "Tablet of Wisdom", p. 138)

#1520. O My Brother! A pure heart is as a mirror; cleanse it with the burnish of love and severance from all save God, that the true sun may shine within it and the eternal morning dawn. Then wilt thou clearly see the meaning of "Neither doth My earth nor My heaven contain Me, but the heart of My faithful servant containeth Me."^(Hadíth) And thou wilt take up thy life in thine hand, and with infinite longing cast it before the new Beloved One.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Unity", pp. 21-22)

[from the Writings of ‘Abdu’l-Bahá:]

#1521. Is any larger bounty conceivable than this, that an individual, looking within himself, should find that by the confirming grace of God he has become the cause of peace and well-being, of happiness and advantage to his fellow men? No, by the one true God, there is no greater bliss, no more complete delight.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, pp. 2-3)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#1522. We must look higher than all earthly thoughts; detach ourselves from every material idea, crave for the things of the spirit; fix our eyes on the everlasting bountiful Mercy of the Almighty, who will fill our souls with the gladness of joyful service to His command "Love One Another".

(‘Abdu’l-Bahá: Paris Talks, "The Universal Love, October 24th", p. 39)

#1523. Try with all your hearts to be willing channels for God’s Bounty. For I say unto you that He has chosen you to be His messengers of love throughout the world, to be His bearers of spiritual gifts to man, to be the means of spreading unity and concord on the earth. Thank God with all your hearts that such a privilege has been given unto you. For a life devoted to praise is not too long in which to thank God for such a favour.

(‘Abdu’l-Bahá: Paris Talks, "The Spiritual Meetings in Paris, November 4th", p. 68)

#1524. You see all round you proofs of the inadequacy of material things—how joy, comfort, peace and consolation are not to be found in the transitory things of the world. Is it not then foolishness to refuse to seek these treasures where they may be found? The doors of the spiritual Kingdom are open to all, and without is absolute darkness.

(‘Abdu’l-Bahá: Paris Talks, "Pain and Sorrow, November 22nd", p. 111)

#1525. Strive therefore, with heart and soul, to follow the precepts of the Blessed Perfection, and rest assured that if ye succeed in living the life he marks out for you, Eternal Life and everlasting joy in the Heavenly Kingdom will be yours, and celestial sustenance will be sent to strengthen you all your days.

(‘Abdu’l-Bahá: Paris Talks, "The Perfect Human Sentiments and Virtues, November 23rd", p. 114)

#1526. Exert yourselves so that this glorious teaching may encircle the globe, and that spirituality may be infused into the hearts of men.

(‘Abdu’l-Bahá: Paris Talks, "4 Avenue de Camoens, Paris, November 28th", p. 167)

#1527. The voice of the Kingdom of God has been raised. May you attain supreme capacity and magnetic attraction in this realm of might and power—manifesting new energy and wonderful accomplishment, for God is your Assister and Helper. The breath of the Holy Spirit is your comforter, and the angels of heaven surround you. I desire this power for you. Rest assured that these bounties now overshadow you.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "16 April 1912, Talk at Hotel Ansonia to Baha'i Friends of New Jersey, Broadway and Seventy-third Street, New York, Notes by Ahmad Sohrab", p. 20)

#1528. If you attain to such a capacity of love and unity, the Blessed Perfection will shower infinite graces of the spiritual Kingdom upon you, guide, protect and preserve you under the shadow of His Word, increase your happiness in this world and uphold you through all difficulties.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "17 April 1912, Talk at Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York, Notes by John G. Grundy", p. 24)

#1529. The great and fundamental teachings of Bahá’u’lláh are the oneness of God and unity of mankind. This is the bond of union among Bahá’ís all over the world. They become united among themselves, then unite others. It is impossible to unite unless united.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 May 1912, Talk at Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York, Notes by Howard MacNutt", p. 156)

#1530. Today the human world is in need of a great power by which these glorious principles and purposes may be executed. The cause of peace is a very great cause; it is the Cause of God, and all the forces of the world are opposed to it. Governments, for instance, consider militarism as the step to human progress, that division among men and nations is the cause of patriotism and honor, that if one nation attack and conquer another, gaining wealth, territory and glory thereby, this warfare and conquest, this bloodshed and cruelty are the cause of that victorious nation’s advancement and prosperity. This is an utter mistake. Compare the nations of the world to the members of a family. A family is a nation in miniature. Simply enlarge the circle of the household, and you have the nation. Enlarge the circle of nations, and you have all humanity. The conditions surrounding the family surround the nation. The happenings in the family are the happenings in the life of the nation. Would it add to the progress and advancement of a family if dissensions should arise among its members, all fighting, pillaging each other, jealous and revengeful of injury, seeking selfish advantage? Nay, this would be the cause of the effacement of progress and advancement. So it is in the great family of nations, for nations are but an aggregate of families. Therefore, as strife and dissension destroy a family and prevent its progress, so nations are destroyed and advancement hindered.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "29 May 1912, Talk at Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York, Notes by Howard MacNutt", pp. 156-157)

#1531. You must manifest complete love and affection toward all mankind. Do not exalt yourselves above others, but consider all as your equals, recognizing them as the servants of one God. Know that God is compassionate toward all; therefore, love all from the depths of your hearts, prefer all religionists before yourselves, be filled with love for every race, and be kind toward the people of all nationalities. Never speak disparagingly of others, but praise without distinction. Pollute not your tongues by speaking evil of another. Recognize your enemies as friends, and consider those who wish you evil as the wishers of good. You must not see evil as evil and then compromise with your opinion, for to treat in a smooth, kindly way one whom you consider evil or an enemy is hypocrisy, and this is not worthy or allowable. You must consider your enemies as your friends, look upon your evil-wishers as your well-wishers and treat them accordingly. Act in such a way that your heart may be free from hatred. Let not your heart be offended with anyone. If some one commits an error and wrong toward you, you must instantly forgive him. Do not complain of others. Refrain from reprimanding them, and if you wish to give admonition or advice, let it be offered in such a way that it will not burden the bearer. Turn all your thoughts toward bringing joy to hearts. Beware! Beware! lest ye offend any heart. Assist the world of humanity as much as possible. Be the source of consolation to every sad one, assist every weak one, be helpful to every indigent one, care for every sick one, be the cause of glorification to every lowly one, and shelter those who are overshadowed by fear.

In brief, let each one of you be as a lamp shining forth with the light of the virtues of the world of humanity. Be trustworthy, sincere, affectionate and replete with chastity. Be illumined, be spiritual, be divine, be glorious, be quickened of God, be a Bahá’í.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "2 December 1912, Talk at Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York, Notes by Edna McKinney", p. 453)

#1532. A person through his own actions and deeds makes himself loved or disliked by the people; or through his own unselfish conduct and behavior refined morality and selfless intention, trustworthiness and rectitude he suffers himself to become favored and beloved at the threshold of God."

(‘Abdu’l-Bahá, quoted in Star of the West, "We are ourselves the means of our degradation and exaltation: Extract from the diary of Mírzá Ahmad Sohrab, January 23, 1914", Vol. 7, No. 17, p. 168)

[Writings of Shoghi Effendi:]

#1533. How great, therefore, how staggering the responsibility that must weigh upon the present generation of the American believers, at this early stage in their spiritual and administrative evolution, to weed out, by every means in their power, those faults, habits, and tendencies which they have inherited from their own nation, and to cultivate, patiently and prayerfully, those distinctive qualities and characteristics that are so indispensable to their effective participation in the great redemptive work of their Faith.

(Shoghi Effendi: The Advent of Divine Justice, p. 20)

#1534. ....the Bahá’í youth...can contribute...decisively to the virility, the purity, and the driving force of the life of the Bahá’í community, and upon whom must depend the future orientation of its destiny, and the complete unfoldment of the potentialities with which God has endowed it.

(Shoghi Effendi: The Advent of Divine Justice, p. 22)

#1535. Young men and women in the Faith must be deep and thoughtful scholars of its teachings, so that they can teach in a way that will convince people that all the problems facing them have a remedy. They...must exemplify the Bahá’í way of living.

(Shoghi Effendi: Directives of the Guardian, Selection #221, "Youth", p. 84)

#1536. Ours is the duty to fix our gaze with undeviating attention on the duties and responsibilities confronting us at this present hour, to concentrate our resources, both material and spiritual, on the tasks that lie immediately ahead, to insure that no time is wasted, that no opportunity is missed, that no obligation is evaded, that no task is halfheartedly performed, that no decision is procrastinated. The task summoning us to a challenge, unprecedented in its gravity and force, is too vast and sacred, the time too short, the hour too perilous, the workers too few, the call too insistent, the resources too inadequate, for us to allow these precious and fleeting hours to slip from our grasp, and to suffer the prizes within our reach to be endangered or forfeited."

(Shoghi Effendi, Messages to America, "A God-Given Mandate, June 15, 1946", p. 101)

[from the Writings of the Universal House of Justice:]

#1537. The dramatic expansion of the work of the Cause in recent years and the developments expected during this new Plan demand material resources which have not been adequate for some time, even though substantial increases have been made in the contributions to Bahá’í Funds. The economic crises so widely reported seem destined to grow even worse, but neither the economic nor other pressing problems confronting humanity will ultimately be resolved unless the Cause of Bahá’u’lláh is given due regard by nations and peoples and unless it receives the adequate material support of its avowed adherents. May the friends everywhere consider, together with their Bahá’í institutions and individually, undaunted by the uncertainties, the perils and the financial stringency afflicting nations, what must now be done by each and all to meet this inescapable, sacred responsibility resting upon them.

Our appeal for immediate, redoubled and sustained action on all aspects of the Plan is addressed primarily to the individual believer of every locality, who possesses within himself or herself the measures of initiative that ensure the success of any global Bahá’í enterprise, and "on whom, in the last resort," as our beloved Guardian plainly stated, "depends the fate of the entire community". The goals of the Three Year Plan will not be easily won, but they must be magnificently achieved, whatever the sacrifice. There should therefore be no hesitation or delay on the part of individuals or Spiritual Assemblies in attending to them, lest the problems of mankind pile up unchecked, or the rise of internal crises slows us down. Let it ever be borne in mind that we earn our victories through test and trial; we turn crisis to the advantage of progress by seizing the opportunity it provides to demonstrate the viability and winning power of our principles. In the onward surge of the Cause of God, crisis and victory have always alternated and have ever proven to be the staple of progress. As we savour the triumphs of the Holy Year, let us not forget the reality of this recurrent experience. Let us also remember that our blessings are equal to our challenges, as repeatedly shown by our glorious history.

Beloved friends: Do not be dismayed or deterred. Take courage in the security of God’s law and ordinances. These are the darkest hours before the break of day. Peace, as promised, will come at night’s end. Press on to meet the dawn.

(The Universal House of Justice, Ridván 150 B.E. Letter, paragraphs 12-14, April 21, 1993)

[from the Writings of Bahá’u’lláh:]

#1538. This is the Day in which He Who held converse with God hath attained the light of the Ancient of Days, and quaffed the pure waters of reunion from this Cup that hath caused the seas to swell. Say: By the one true God! Sinai is circling round the Dayspring of Revelation, while from the heights of the Kingdom the Voice of the Spirit of God is heard proclaiming: "Bestir yourselves, ye proud ones of the earth, and hasten ye unto Him." Carmel hath, in this Day, hastened in longing adoration to attain His court, whilst from the heart of Zion there cometh the cry: "The promise is fulfilled. That which had been announced in the holy Writ of God, the Most Exalted, the Almighty, the Best-Beloved, is made manifest."

(Bahá’u’lláh: The Kitáb-i-Aqdas, paragraph 80, pp. 48-49)

#1539. The Divine Springtime is come, O Most Exalted Pen, for the Festival of the All-Merciful is fast approaching. Bestir thyself, and magnify, before the entire creation, the name of God, and celebrate His praise, in such wise that all created things may be regenerated and made new. Speak, and hold not thy peace. The day star of blissfulness shineth above the horizon of Our name, the Blissful, inasmuch as the kingdom of the name of God hath been adorned with the ornament of the name of thy Lord, the Creator of the heavens. Arise before the nations of the earth, and arm thyself with the power of this Most Great Name, and be not of those who tarry.

....

This is the Day whereon naught can be seen except the splendors of the Light that shineth from the face of Thy Lord, the Gracious, the Most Bountiful. Verily, We have caused every soul to expire by virtue of Our irresistible and all-subduing sovereignty. We have, then, called into being a new creation, as a token of Our grace unto men. I am, verily, the All-Bountiful, the Ancient of Days.

This is the Day whereon the unseen world crieth out: "Great is thy blessedness, O earth, for thou hast been made the foot-stool of thy God, and been chosen as the seat of His mighty throne." The realm of glory exclaimeth: "Would that my life could be sacrificed for thee, for He Who is the Beloved of the All-Merciful hath established His sovereignty upon thee, through the power of His Name that hath been promised unto all things, whether of the past or of the future." This is the Day whereon every sweet smelling thing hath derived its fragrance from the smell of My garment—a garment that hath shed its perfume upon the whole of creation. This is the Day whereon the rushing waters of everlasting life have gushed out of the Will of the All-Merciful. Haste ye, with your hearts and souls, and quaff your fill, O Concourse of the realms above!

Say: He it is Who is the Manifestation of Him Who is the Unknowable, the Invisible of the Invisibles, could ye but perceive it. He it is Who hath laid bare before you the hidden and treasured Gem, were ye to seek it. He it is Who is the one Beloved of all things, whether of the past or of the future. Would that ye might set your hearts and hopes upon Him!

....

Arise, and proclaim unto the entire creation the tidings that He Who is the All-Merciful hath directed His steps towards the Ridván and entered it. Guide, then, the people unto the garden of delight which God hath made the Throne of His Paradise. We have chosen thee to be our most mighty Trumpet, whose blast is to signalize the resurrection of all mankind.

Say: This is the Paradise on whose foliage the wine of utterance hath imprinted the testimony: "He that was hidden from the eyes of men is revealed, girded with sovereignty and power!" This is the Paradise, the rustling of whose leaves proclaims: "O ye that inhabit the heavens and the earth! There hath appeared what hath never previously appeared. He Who, from everlasting, had concealed His Face from the sight of creation is now come." From the whispering breeze that wafteth amidst its branches there cometh the cry: "He Who is the sovereign Lord of all is made manifest. The Kingdom is God’s," while from its streaming waters can be heard the murmur: "All eyes are gladdened, for He Whom none hath beheld, Whose secret no one hath discovered, hath lifted the veil of glory, and uncovered the countenance of Beauty."

Within this Paradise, and from the heights of its loftiest chambers, the Maids of Heaven have cried out and shouted: "Rejoice, ye dwellers of the realms above, for the fingers of Him Who is the Ancient of Days are ringing, in the name of the All-Glorious, the Most Great Bell, in the midmost heart of the heavens. The hands of bounty have borne round the cup of everlasting life. Approach, and quaff your fill. Drink with healthy relish, O ye that are the very incarnations of longing, ye who are the embodiments of vehement desire!"

This is the Day whereon He Who is the Revealer of the names of God hath stepped out of the Tabernacle of glory, and proclaimed unto all who are in the heavens and all who are on the earth: "Put away the cups of Paradise and all the life-giving waters they contain, for lo, the people of Bahá have entered the blissful abode of the Divine Presence, and quaffed the wine of reunion, from the chalice of the beauty of their Lord, the All-Possessing, the Most High."

Forget the world of creation, O Pen, and turn thou towards the face of thy Lord, the Lord of all names. Adorn, then, the world with the ornament of the favors of thy Lord, the King of everlasting days. For We perceive the fragrance of the Day whereon He Who is the Desire of all nations hath shed upon the kingdoms of the unseen and of the seen the splendor of the light of His most excellent names, and enveloped them with the radiance of the luminaries of His most gracious favors—favors which none can reckon except Him, Who is the omnipotent Protector of the entire creation.

Look not upon the creatures of God except with the eye of kindliness and of mercy, for Our loving providence hath pervaded all created things, and Our grace encompassed the earth and the heavens. This is the Day whereon the true servants of God partake of the life-giving waters of reunion, the Day whereon those that are nigh unto Him are able to drink of the soft-flowing river of immortality, and they who believe in His unity, the wine of His Presence, through their recognition of Him Who is the Highest and Last End of all, in Whom the Tongue of Majesty and Glory voiceth the call: "The Kingdom is Mine. I, Myself, am, of Mine own right, its Ruler."

Attract the hearts of men, through the call of Him, the one alone Beloved. Say: This is the Voice of God, if ye do but hearken. This is the Day Spring of the Revelation of God, did ye but know it. This is the Dawning-Place of the Cause of God, were ye to recognize it. This is the Source of the commandment of God, did ye but judge it fairly. This is the manifest and hidden Secret; would that ye might perceive it. O peoples of the world! Cast away, in My name that transcendeth all other names, the things ye possess, and immerse yourselves in this Ocean in whose depths lay hidden the pearls of wisdom and of utterance, an ocean that surgeth in My name, the All-Merciful. Thus instructeth you He with Whom is the Mother Book.

The Best-Beloved is come. In His right hand is the sealed Wine of His name. Happy is the man that turneth unto Him, and drinketh his fill, and exclaimeth: "Praise be to Thee, O Revealer of the signs of God!" By the righteousness of the Almighty! Every hidden thing hath been manifested through the power of truth. All the favors of God have been sent down, as a token of His grace. The waters of everlasting life have, in their fullness, been proffered unto men. Every single cup hath been borne round by the hand of the Well-Beloved. Draw near, and tarry not, though it be for one short moment.

Blessed are they that have soared on the wings of detachment and attained the station which, as ordained by God, overshadoweth the entire creation, whom neither the vain imaginations of the learned, nor the multitude of the hosts of the earth have succeeded in deflecting from His Cause. Who is there among you, O people, who will renounce the world, and draw nigh unto God, the Lord of all names? Where is he to be found who, through the power of My name that transcendeth all created things, will cast away the things that men possess, and cling, with all his might, to the things which God, the Knower of the unseen and of the seen, hath bidden him observe? Thus hath His bounty been sent down unto men, His testimony fulfilled, and His proof shone forth above the Horizon of mercy. Rich is the prize that shall be won by him who hath believed and exclaimed: "Lauded art Thou, O Beloved of all worlds! Magnified be Thy name, O Thou the Desire of every understanding heart!"

Rejoice with exceeding gladness, O people of Bahá, as ye call to remembrance the Day of supreme felicity, the Day whereon the Tongue of the Ancient of Days hath spoken, as He departed from His House, proceeding to the Spot from which He shed upon the whole of creation the splendors of His name, the All-Merciful. God is Our witness. Were We to reveal the hidden secrets of that Day, all they that dwell on earth and in the heavens would swoon away and die, except such as will be preserved by God, the Almighty, the All-Knowing, the All-Wise.

Such is the inebriating effect of the words of God upon Him Who is the Revealer of His undoubted proofs, that His Pen can move no longer. With these words He concludeth His Tablet: "No God is there but Me, the Most Exalted, the Most Powerful, the Most Excellent, the All-Knowing."

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XIV, pp. 27-35)

#1540. Know assuredly that just as thou firmly believest that the Word of God, exalted be His glory, endureth for ever, thou must, likewise, believe with undoubting faith that its meaning can never be exhausted. They who are its appointed interpreters, they whose hearts are the repositories of its secrets, are, however, the only ones who can comprehend its manifold wisdom. Whoso, while reading the Sacred Scriptures, is tempted to choose therefrom whatever may suit him with which to challenge the authority of the Representative of God among men, is, indeed, as one dead, though to outward seeming he may walk and converse with his neighbors, and share with them their food and their drink.

Oh, would that the world could believe Me! Were all the things that lie enshrined within the heart of Bahá, and which the Lord, His God, the Lord of all names, hath taught Him, to be unveiled to mankind, every man on earth would be dumbfounded.

How great the multitude of truths which the garment of words can never contain! How vast the number of such verities as no expression can adequately describe, whose significance can never be unfolded, and to which not even the remotest allusions can be made! How manifold are the truths which must remain unuttered until the appointed time is come! Even as it hath been said: "Not everything that a man knoweth can be disclosed, nor can everything that he can disclose be regarded as timely, nor can every timely utterance be considered as suited to the capacity of those who hear it."

Of these truths some can be disclosed only to the extent of the capacity of the repositories of the light of Our knowledge, and the recipients of Our hidden grace. We beseech God to strengthen thee with His power, and enable thee to recognize Him Who is the Source of all knowledge, that thou mayest detach thyself from all human learning, for, "what would it profit any man to strive after learning when he hath already found and recognized Him Who is the Object of all knowledge?" Cleave to the Root of Knowledge, and to Him Who is the Fountain thereof, that thou mayest find thyself independent of all who claim to be well versed in human learning, and whose claim no clear proof, nor the testimony of any enlightening book, can support.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXIX, pp. 175-177)

#1541. Whatever is in the heavens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God, inasmuch as within every atom are enshrined the signs that bear eloquent testimony to the revelation of that Most Great Light. Methinks, but for the potency of that revelation, no being could ever exist. How resplendent the luminaries of knowledge that shine in an atom, and how vast the oceans of wisdom that surge within a drop! To a supreme degree is this true of man, who, among all created things, hath been invested with the robe of such gifts, and hath been singled out for the glory of such distinction. For in him are potentially revealed all the attributes and names of God to a degree that no other created being hath excelled or surpassed. All these names and attributes are applicable to him. Even as He hath said: "Man is My mystery, and I am his mystery." Manifold are the verses that have been repeatedly revealed in all the Heavenly Books and the Holy Scriptures, expressive of this most subtle and lofty theme. Even as He hath revealed: "We will surely show them Our signs in the world and within themselves." Again He saith: "And also in your own selves: will ye not, then, behold the signs of God?" And yet again He revealeth: "And be ye not like those who forget God, and whom He hath therefore caused to forget their own selves." In this connection, He Who is the eternal King—may the souls of all that dwell within the mystic Tabernacle be a sacrifice unto Him—hath spoken: "He hath known God who hath known himself."

...From that which hath been said it becometh evident that all things, in their inmost reality, testify to the revelation of the names and attributes of God within them. Each according to its capacity, indicateth, and is expressive of, the knowledge of God. So potent and universal is this revelation, that it hath encompassed all things visible and invisible. Thus hath He revealed: "Hath aught else save Thee a power of revelation which is not possessed by Thee, that it could have manifested Thee? Blind is the eye which doth not perceive Thee." Likewise hath the eternal King spoken: "No thing have I perceived, except that I perceived God within it, God before it, or God after it." Also in the tradition of Kumayl it is written: "Behold, a light hath shone forth out of the morn of eternity, and lo, its waves have penetrated the inmost reality of all men." Man, the noblest and most perfect of all created things, excelleth them all in the intensity of this revelation, and is a fuller expression of its glory. And of all men, the most accomplished, the most distinguished, and the most excellent are the Manifestations of the Sun of Truth. Nay, all else besides these Manifestations, live by the operation of Their Will, and move and have their being through the outpourings of Their grace.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XC, pp. 177-179)

#1542. Grant, I beseech Thee, O Thou Who art the Everlasting King and the Sovereign Protector of all men, that I may be enabled to manifest that which shall cause the hearts and souls of men to soar in the limitless immensity of Thy love, and to commune with Thy Spirit. Strengthen me through the power of Thy sovereignty, that I may turn all created things towards the Day Spring of Thy Manifestation and the Source of Thy Revelation. Aid me, O my Lord, to surrender myself wholly to Thy Will, and to arise and serve Thee....

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLII, p. 311)

#1543. The Word of God hath set the heart of the world afire; how regrettable if ye fail to be enkindled with its flame!

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLVII, p. 316)

#1544. Behold how the manifold grace of God, which is being showered from the clouds of Divine glory, hath, in this day, encompassed the world. For whereas in days past every lover besought and searched after his Beloved, it is the Beloved Himself Who now is calling His lovers and is inviting them to attain His presence. Take heed lest ye forfeit so precious a favor; beware lest ye belittle so remarkable a token of His grace.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLI, p. 320)

#1545. The everlasting Candle shineth in its naked glory. Behold how it hath consumed every mortal veil. O ye moth-like lovers of His light! Brave every danger, and consecrate your souls to its consuming flame. O ye that thirst after Him! Strip yourselves of every earthly affection, and hasten to embrace your Beloved. With a zest that none can equal make haste to attain unto Him. The Flower, thus far hidden from the sight of men, is unveiled to your eyes. In the open radiance of His glory He standeth before you. His voice summoneth all the holy and sanctified beings to come and be united with Him. Happy is he that turneth thereunto; well is it with him that hath attained, and gazed on the light of so wondrous a countenance.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLI, pp. 321-322)

#1546. O My servants! Could ye apprehend with what wonders of My munificence and bounty I have willed to entrust your souls, ye would, of a truth, rid yourselves of attachment to all created things.... Suffer not your idle fancies, your evil passions, your insincerity and blindness of heart to dim the luster, or stain the sanctity, of so lofty a station.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLIII, p. 326, 327)

#1547. O My servants! Sorrow not if, in these days and on this earthly plane, things contrary to your wishes have been ordained and manifested by God, for days of blissful joy, of heavenly delight, are assuredly in store for you. Worlds, holy and spiritually glorious, will be unveiled to your eyes. You are destined by Him, in this world and hereafter, to partake of their benefits, to share in their joys, and to obtain a portion of their sustaining grace. To each and every one of them you will, no doubt, attain.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLIII, p. 329)

#1548. Leave not Thy servants to themselves, O my Lord! Draw them through the influence of Thine utterances unto the Dawning-Place of Thine inspiration, and to the Fountain of Thy Revelation, and to the Treasury of Thy wisdom.

(Bahá’u’lláh: Prayers and Meditations, Selection LXXII, pp. 118-119)

#1549. Armed with the power of Thy love, the hatred which moveth them that are against Thee can never alarm me; and with Thy praise on my lips, the rulings of Thy decree can in no wise fill me with sorrow. Fortify, therefore, Thy love within my breast, and suffer me to face the assaults which all the peoples of the earth may launch against me.

(Bahá’u’lláh: Prayers and Meditations, Selection CXXVII, p. 214)

#1550. The kingdoms of earth and heaven are Thine, O Lord of the worlds!

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXXIII, "The Long Obligatory Prayer", p. 323)

#1551. All glory be to this Day, the Day in which the fragrances of mercy have been wafted over all created things, a Day so blest that past ages and centuries can never hope to rival it, a Day in which the countenance of the Ancient of Days hath turned towards His holy seat. Thereupon the voices of all created things, and beyond them those of the Concourse on High, were heard calling aloud: "Haste thee, O Carmel, for lo, the light of the countenance of God, the Ruler of the Kingdom of Names and Fashioner of the heavens, hath been lifted upon thee."

Seized with transports of joy, and raising high her voice, she thus exclaimed: "May my life be a sacrifice to Thee, inasmuch as Thou hast fixed Thy gaze upon me, hast bestowed upon me Thy bounty, and hast directed towards me Thy steps. Separation from Thee, O Thou Source of everlasting life, hath well nigh consumed me, and my remoteness from Thy presence hath burned away my soul. All praise be to Thee for having enabled me to hearken to Thy call, for having honoured me with Thy footsteps, and for having quickened my soul through the vitalizing fragrance of Thy Day and the shrilling voice of Thy Pen, a voice Thou didst ordain as Thy trumpet-call amidst Thy people. And when the hour at which Thy resistless Faith was to be made manifest did strike, Thou didst breathe a breath of Thy spirit into Thy Pen, and lo, the entire creation shook to its very foundations, unveiling to mankind such mysteries as lay hidden within the treasuries of Him Who is the Possessor of all created things."

No sooner had her voice reached that most exalted Spot than We made reply: "Render thanks unto thy Lord, O Carmel. The fire of thy separation from Me was fast consuming thee, when the ocean of My presence surged before thy face, cheering thine eyes and those of all creation, and filling with delight all things visible and invisible. Rejoice, for God hath in this Day established upon thee His throne, hath made thee the dawning-place of His signs and the dayspring of the evidences of His Revelation. Well is it with him that circleth around thee, that proclaimeth the revelation of thy glory, and recounteth that which the bounty of the Lord thy God hath showered upon thee. Seize thou the Chalice of Immortality in the name of thy Lord, the All-Glorious, and give thanks unto Him, inasmuch as He, in token of His mercy unto thee, hath turned thy sorrow into gladness, and transmuted thy grief into blissful joy. He, verily, loveth the spot which hath been made the seat of His throne, which His footsteps have trodden, which hath been honoured by His presence, from which He raised His call, and upon which He shed His tears.

"Call out to Zion, O Carmel, and announce the joyful tidings: He that was hidden from mortal eyes is come! His all-conquering sovereignty is manifest; His all-encompassing splendour is revealed. Beware lest thou hesitate or halt. Hasten forth and circumambulate the City of God that hath descended from heaven, the celestial Kaaba round which have circled in adoration the favoured of God, the pure in heart, and the company of the most exalted angels. Oh, how I long to announce unto every spot on the surface of the earth, and to carry to each one of its cities, the glad-tidings of this Revelation—a Revelation to which the heart of Sinai hath been attracted, and in whose name the Burning Bush is calling: ‘Unto God, the Lord of Lords, belong the kingdoms of earth and heaven.’ Verily this is the Day in which both land and sea rejoice at this announcement, the Day for which have been laid up those things which God, through a bounty beyond the ken of mortal mind or heart, hath destined for revelation. Ere long will God sail His Ark upon thee, and will manifest the people of Bahá who have been mentioned in the Book of Names."

Sanctified be the Lord of all mankind, at the mention of Whose name all the atoms of the earth have been made to vibrate, and the Tongue of Grandeur hath been moved to disclose that which had been wrapt in His knowledge and lay concealed within the treasury of His might. He, verily, through the potency of His name, the Mighty, the All-Powerful, the Most High, is the ruler of all that is in the heavens and all that is on earth.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Tablet of Carmel", pp. 3-5)

#1552. The river Jordan is joined to the Most Great Ocean, and the Son, in the holy vale, crieth out: "Here am I, here am I O Lord, my God!", whilst Sinai circleth round the House, and the Burning Bush calleth aloud: "He Who is the Desired One is come in His transcendent majesty." Say, Lo! The Father is come, and that which ye were promised in the Kingdom is fulfilled! This is the Word which the Son concealed, when to those around Him He said: "Ye cannot bear it now." And when the appointed time was fulfilled and the Hour had struck, the Word shone forth above the horizon of the Will of God. Beware, O followers of the Son, that ye cast it not behind your backs. Take ye fast hold of it. Better is this for you than all that ye possess. Verily He is nigh unto them that do good. The Hour which We had concealed from the knowledge of the peoples of the earth and of the favoured angels hath come to pass. Say, verily, He hath testified of Me, and I do testify of Him. Indeed, He hath purposed no one other than Me. Unto this beareth witness every fair-minded and understanding soul.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Aqdas" or "The Most Holy Tablet" or "Tablet to the Christians", p. 11)

[from the Writings or talks of ‘Abdu’l-Bahá (no authority):]

#1553. Verily, I, from this brilliant and Blessed Spot, speak to you face to face, while ye are in that far distant country, saying:

"O people of loyalty, O people of faithfulness, O people who are awakened by the Breath of God, O people who are inhaling the scent of life from the Spirit of God! The path hath become smooth, the way straightened, the carpet of the Kingdom is spread, the Tabernacle hath been elevated upon the Hill of Might, the powers of heaven have been shaken, the corners of the earth have quaked, the sun has been darkened, the moon ceased to give light, the stars have fallen, the nations of the earth have lamented, and the Son of Man hath come upon the clouds of heaven with power and great glory, and He hath sent His angels with the sound of the great trumpet, and no one knows the meaning of these emblems save the wise and informed.

"Ye are the angels, if your feet be firm, your spirits rejoiced, your secret thoughts pure, your eyes consoled, your ears opened, your breasts dilated with joy, and your souls gladdened, and if you arise to assist the Covenant, to resist dissension and to be attracted to the Effulgence! Verily, I say unto you that the Word of God has assuredly been explained and has become an evident sign and a strong and solid proof, and its traces shall be spread in the East and West, and to these all heads shall bow and all souls shall submit and kneel down with their faces to the ground."

(‘Abdu’l-Bahá in the compilation Bahá’í World Faith, p. 360)

Bibliography

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